
3ECL 



APPEAL 



TO THE 



AMERICAN CHURCHES, 



WITH A PLAN FOR 



CATHOLIC UNION, 



BY S. S. SCHMUCKER, D. D. 

frofesior of Didactic and Polemic Theology in the Theol. Sem. of Gen. Synod 
of the Lutheran Church, Gettysburg, Pa. 



NEW YORK: 
GOULD & NEWMAN: 
1 8 38. 



4J> 



PREFACE. 



The following Appeal is affectionately addressed to the 
American churches of every denomination, in the conviction, 
that the subject of which it treats, is of incalculable importance 
to the conversion of the world ; and in the hope, that the plan 
of union proposed, is accordant with the spirit of the divine 
Master. On the American churches, so happily exempt from 
all entrammeling alliance with civil government, God seems 
specially to have devolved the duty to review the history of his 
visible kingdom, and, instructed by the lessons of former ages, 
to adopt an organization which will arrest the intestine strife of 
christian brethren, and unite all their energies in effective efforts 
to extend the triumphs of the cross to every nation upon earth ; 
an organization, which, whilst it will restore the church to the 
substantial unity of the apostolic age, will also preserve that 
unity throughout the whole extent of her predicted triumphs 
over the heathen world. 

The writer feels it alike due to himself, to his subject, and to 
those of whom he asks a hearing, to state that the sentiments of 
the following appeal were not hastily adopted, but are the de- 
liberate result of a conscientious study of the subject, first urg- 
ed on him by providential circumstances about twenty years 
ago, and frequently since pursued by extensive investigations 
into the organization and experience of the church in the differ- 
ent ages of her history. In presenting these results, he sought 
the utmost brevity ; and yet, as the popular reader was also 
contemplated, some observations and statements were necessa- 
rily introduced, which would be superfluous, were he writing 
for the learned alone. 



PREFACE, 



He now commends these pages to the candid and indulgent 
examination of " those that love the Lord," of every name. 
He requests them to test the sentiments advanced, not by their 
ecclesiastical standards, which are the work of uninspired though 
good men, but by the law and the testimony, by the inspired 
word of God. Let them solemnly inquire, whether the Pro- 
testant churches, organized and operating on the plan here pro- 
posed, would not approximate much nearer to the apostolic 
church than they now do, whether they would not act much 
more efficiently and harmoniously in advancing the triumphs of 
the cross in the heathen and papal world, and whether we might 
not even hope again to see the days, when surrounding observ- 
ers will exclaim, " See how these Christians love one another." 

If much is to be effected in this great enterprise, it must be 
through the cooperation and influence of religious editors and 
other prominent individuals in every denomination of the chris- 
tian church, by the public expression of their opinions, and by 
the discussion of the subject in ecclesiastical judicatories, in the- 
ological institutions, and by individual congregations. The wri- 
ter therefore requests editors of religious periodicals and papers 
favorable to the object, whose dimensions admit of it, to transfer 
to their columns, unaltered, the entire plan itself, in one or sev- 
eral articles, including also the Apostolic, Protestant Confes- 
sion, and the mode of operation. He also particularly com- 
mends this Appeal to the " American Society for the promo- 
tion of Christian Union," and all similar Associations that may 
be formed in our land. And most of all would he commend it 
to the blessing and disposal of that divine Saviour, from a desire 
to advance whose glory, he trusts these pages proceeded. 

S. S. SCH MUCKER. 

Theol. Sem. Gettysburg 
March 26. 1838. 



APPEAL, ETC. 



CHAPTER I. 

ndtsg ayis, %r\Q7i<sov amovg sv tw ovopaxl crov, ovg didaxag (xol, hot 

wtJiv IV, xafrojg i]^ug. — Jesus. 
jfig Kvgiog, pa nfoug, IV ^amidfia. — Paul. 

When the sincere and unsophisticated Christian contemplates 
the image of the church as delineated both in its theory and 
practice by the Saviour and his apostles, he is charmed by the 
delightful spirit of unity and brotherly love by which it is char- 
acterized. When he hears the beloved disciple declare " God 
is love, and they that dwell in love dwell in God :" and again, 
" Beloved, let us love one another, for love is of God, and 
every one that loveth is born of God, and knoweth God. He 
that loveth not, knoweth not God ; for God is love :" and 
again, " Beloved, if God so loved us, we ought also to love one 
another— If any man say I love God, and hateth his brother, 
he is a liar ; for he that loveth not his brother whom he hath 
seen, how can he love God whom he hath not seen ? And this 
commandment have we from him, that he who loveth God, love 
his brother also." — When the Christian listens to such declara- 
tions as these, and numerous others of similar import ; when 
forgetting things as they exist around him, he brings his whole 
soul under the influence of this love to God and the brethren ; , 
he perceives the moral beauty of these sentiments, and finds 
his heart vibrate in delightful unison with them. But when 
he awakes from this fascinating dream and beholds the body 
of Christ rent into different divisions, separately organized, pro- 
fessing different creeds, denouncing each other as in error, and 
often times, hating and being hated ; his spirit is grieved within 
him, and he asks how can these things be among brethren ? In 
the sacred record he looks in vain for the sectarian parties which 



4 



Dr. Schmuclcer's Appeal. 



now constitute all that is seen of the church of the Redeemer ; 
he finds nothing there of Lutherans, of Presbyterians, of Metho- 
dists, of Episcopalians, of Baptists. But he sees that when the 
formation of such parties was attempted at Corinth, Paul 
deemed it necessary to write them a long letter, and besought 
them by the name of the Lord Jesus Christ, to have no divis- 
ions among them. The Christian is therefore constrained to 
mourn over the desolations of Zion and to meet the solemn in- 
quiry, cannot a balm be found for the ulcerous divisions which 
deface the body of Christ ? 

Many such hearts there happily are at the present day, 
which are relenting from the rigor of party organization and 
sectarian asperity. The love of Christ, that sacred flame 
which warms them, and bids them strive together for the con- 
version of a world, also melts down the walls of partition, which 
might well enough keep Jews asunder from Gentiles, but was 
never permitted to sever one Jew from another, and much less 
ought now to separate a Christian from his brother. Many are 
pondering these things in their hearts, and asking ought breth- 
ren to be thus estranged ? ought Ephraim thus to envy Judah, 
and Judah to vex Ephraim ? Their number too is multiplying. 
Brotherly love and christian liberality are on the whole progres- 
sive, and tender increasing facilities, — whilst they urge the im- 
perious obligation of this inquiry upon every enlightened and 
sanctified intellect. Happily many of the ablest heads and noblest 
hearts in Christendom feel called to review the ground, which 
the Protestant churches have been led to assume partly by op- 
tion, partly by ^consideration, and partly by the coercion of 
circumstances. The successful prosecution of this inquiry de- 
mands the casting off of the prejudices of education and long 
established habits, a recurrence to the elementary principles of 
Christianity, of christian doctrine, of christian government, of 
christian duty : and the men, be they ministers or be they lay- 
men, who would regard this subject with indifference, or dis- 
miss it with a sneer, may well inquire whether the love of 
Christ dwells in them. In this great concern not self-interest, 
but the interest of the Redeemer's kingdom, should be the mo- 
tive of our actions ; not victory, but truth should be our aim. 

In this incipient stage of our discussion, we would premise a 
few principles, or draw a few lines, by which the general course 
of our investigation may be recognized and the results in some 
degree be anticipated at which we shall arrive. It is admitted, 



Dr. Schmucker's Appeal. 



5 



a) As one house cannot contain all the Christians in the world, 
or in a particular country, there must necessarily be different 
houses of worship. 

b) As all Christians in a particular country cannot be incor- 
porated into one congregation to enjoy the ordinances of the 
gospel, and to execute the duties of mutual edification, super- 
vision and discipline ; there must be different congregations, as 
there were in the days of the apostles ; whatever may be the 
proper principle for their construction, and the proper bond for 
their union with each other. 

c) We premise as a point conceded, that all the several de- 
nominations termed orthodox, which are but clusters of such 
different congregations, are parts of the true visible church 
of Christ ; because, in the conscientious judgment of all enlight- 
ened Christians, they hold the essentials of the gospel scheme of 
faith and practice ; and secondly, because the Saviour himself 
has acknowledged them as such by the seal of his grace and 
Spirit. " When James, Cephas and John perceived the grace 
that was given to me" says Paul, to the Galatians,* " they gave 
to me and Barnabas the right hand of fellowship." And where 
is the bigot, who at the present day, would claim his to be the 
only true church, and thus repudiate all others as synagogues of 
Satan ? 

d) As these denominations hold dissentient views on some 
nonessential points, it is demonstrable that all except one of 
them must entertain some error. For of two contrary opinions 
only one can be true. But the pretension that any one sect is 
right in all things, and all others in error so far as they diverge 
from this one, is highly improbable in itself, is forbidden by 
christian humility, by a knowledge of human nature, and by the 
amount of talent, learning and piety in all the several churches. 
Hence some error, in all probability, is an attribute of each 
sect. 

e) Finally, we premise that ministers and laymen, though 
pious, are fallible, are sanctified but in part and liable to temp- 
tation from secular motives and feelings, even in things per- 
taining to the Redeemer's kingdom. Hence they are all un- 
der obligation to review their course of thought and action, 
and ought to be willing, for the glory of their God and Saviour, 
to retrace and amend whatever may be found amiss. This ob- 



* Chap. 2: 9. 

2 



6 



Dr. Schmucker's Appeal. 



ligation devolves alike upon the writer and the reader. With a 
deep impression of its importance, its claims are urged on your 
present attention. 

Under the presumption therefore that in these diversities of 
opinion we are all more or less in error, let us inquire whether it is 
right that the body of Christ should on account of these diver- 
sities be rent into so many different parts, under circumstances 
creating different interests in each, and strongly tending to alien- 
ate their affections, and dissolve that bond of fraternal love, by 
which they should be united, or whether it is the duty of Chris- 
tians to endeavor to heal these divisions, and promote unity 
among all whom they profess to regard as disciples of Christ. 
Ihe will of our divine Master will become apparent to us 
whilst we successively consider, 

I. The Scriptural injunctions. 

II. The example of the apostles and primitive Christians. 

III. The consequences which these divisions produce. 

In the wealthy and corrupt city of Corinth, a christian church 
nad been planted by Paul, watered by the eloquent Apollos, 
and blessed by him, from whom alone can come any genuine 
increase^ ^ In this church, it seems, there appeared symptoms 
of the spirit of sectarianism, that spirit, " which now worketh" 
not only " among the children of disobedience," who have a 
name to live whilst they are dead ;" but which often mars the en- 
joyment and tarnishes the graces of the members of Christ's spirit- 
ual body. The Corinthian brethren had long been familiar with 
the several sects of heathen philosophers and religionists and by a 
natural transition were led to array themselves into parties accord- 
ing to some religious differences which arose among them. Some 
said " I am of Paul," probably because he first laid the foundation 
of the Corinthian church;* others said "I am of Apollos," per- 
haps on account of his superior eloquence ; and others said " I 
am of Cephas," either because like Peter, they cherished Jew- 
ish predilections, or were converted by him elsewhere. Here 
then was an attempt to introduce different sects or religious de- 
nominations into the church of Christ, ranged under different 
leaders such as Paul, Apollos, Peter, Luther, Calvin, Zuingli 
or Wesley ; and what are the feelings of the noble-minded 
Paul? Does he approve of such a course? Let us hear his 
own words, my brethren, and pray that the spirit of our lacerated 



* Chap. 3:10. Acts 18:11. 



Dr. Schmucker's AjJjjeaL 



7 



Master may enable us to understand them. " I beseech you, 
brethren, by the Lord Jesus Christ," (by the hope you cherish 
through him, by his suffering, by his blood), I beseech you, 
" that ye all speak the same thing, and that there be no schisms 
{G%i<5[Aaia) or sects among you ; but that ye be joined together 
in the same mind and in the same judgment. For it hath been 
declared to me concerning you, my brethren, by them which 
are of the house of Chloe, that there are contentions (tQidtg) 
among you : namely that every one of you saith," either " I am of 
Paul" (he is my leader), " or I am of Apollos, or I am of Peter, 
or I am of Christ. Is Christ," (i. e. the body of Christ) a di- 
vided ? Was Paul" (or either of those whose names ye assume 
and whom ye wish to place at the side of Christ as leaders or 
heads of the church) " crucified for you ? Or were ye baptized 
into the name of Paul (or of Apollos, or of Peter, so that ye 
were received into their church, and not into the church of 
Christ?) "I thank God," (since ye thus abuse the privi- 
lege of having been baptized) " that I baptized none of you except 
Crispus" (the ruler of the synagogue) " and Gaius" (whose hos- 
pitality I enjoyed whilst at Corinth ;) so that ye cannot with 
any semblance, of truth allege, that I baptized you in my own 
name and thus formed a peculiar sect of Christians. 

Such is the powerful and decided testimony given by the in- 
spired apostle Paul, against the spirit of sectarianism. Ought 
not every man who believes himself a Christian, to feel the force 
of this rebuke and ask, Lord, what wilt thou have me to do to 
heal thy wounded body ? The apostle does not even introduce 
into his argument the points of diversity among them, on ac- 
count of which they were arraying themselves into different 
parties. The simple facts that they were baptized into Christ, 
and into Christ alone, i. e. were members of the church in good 
standing, and that Christ must not be divided, are the only argu- 
ments which he deems requisite to prove the impropriety of their 
divisions and of their assumption of different names. He would 
have them Christians and nothing but Christians ; not Pauline 
Christians, nor Apolline, nor Cephine, nor Lutheran, nor Calvinis- 
tic, nor Wesley an Christians, not because he had any antipathy to 
Apollos or Peter \ but because any such divisions based on dif- 
ference of opinions or personal attachments naturally tended to 
rend asunder the body of Christ. Let it be distinctly remem- 
bered then, that the argument of Paul for the unity of the Re- 
deemer's visible church is twofold ; first, he maintains that this 



s 



Dr. SchmucJcer's Appeal. 



unity and the impropriety of divisions on party-grounds are evi- 
dently presupposed by the fact, that all its members are baptized 
into the name of Christ alone ; and secondly from the fact that all 
divisions based on difference, are equivalent to dividing the one 
body of Christ. Nor does he here affix any limitations to these 
principles, and no uninspired authority is competent to prescribe 
any others than such as may indubitably flow from other inspired 
declarations or from the obvious nature of Christianity itself. 
The apostle Paul therefore distinctly forbids the cutting up of 
those whom he would acknowledge as Christians at all, into dif- 
ferent parties or sects. And this" he does even by anticipation, 
for in all probability, these parties had not yet fully separated 
from one another, nor renounced ecclesiastical inter-communion. 
Yet there were in the apostolic age, as well as at present, men 
who claimed to be Christians, but whom this great apostle 
was unwilling to acknowledge as such, and commanded " after 
the first and second admonition, to reject."* 

In the passage, "A man that is a heretic ( aigsnxov up&qw- 
tiov) after the first and second admonition reject," the apostle 
himself limits the application of the principles above urged on 
the Corinthians, by showing that although he forbade the form- 
ation of sects or divisions among Christians on the ground of 
difference, yet there were occasionally persons in the church, 
who if incorrigible, deserved to be cast out of it altogether. 
The crime which in the judgment of Paul merited this punish- 
ment, he designates by the term heretical (alpsiiy.6v), which 
in the English language distinctly refers to one who denies a 
fundamental doctrine of Christianity. The original word also 
sometimes seems to have this sense : but more frequently it 
signifies a schismatic, one who makes a division, or forms a sect. 
In the former acceptation, the passage inculcates the salutary 
duty, acknowledged and practised by ail the orthodox churches 
of the land, of excluding from their communion and from mem- 
bership, those who deny a fundamental doctrine of the gospel, 
that is a doctrine unitedly believed by all the orthodox churches, 
and regarded as essential by them. Some denominations would 
exercise still greater rigor, and exclude from their communion 
the believers of doctrines held by such sister churches, as they 
professedly and sincerely regard as churches of Christ. But 
Paul wholly repudiates those divisions grounded on diversity of 



* Titus 3: 10. 



Dr. Schmucker's Appeal. 



9 



sentiment, which would render it possible for a brother Chris- 
tian, when ejected from one portion of the Saviour's church to 
find admission to another. At all events, the church in his day 
was not thus divided, and those whose excommunication he en- 
joined, must in his judgment have forfeited all claim to the 
christian profession. The apostles's rule, therefore, as limited 
by himself, would be that we ought not to separate from our 
brethren, for any error which we believe them to entertain, and 
which does not in our most conscientious judgment deprive 
them of all claim to the character of Christians. 

The primitive import of the Greek word al'geotg (heresy) is 
selection, choice. Thus it is used by many ancient Greek wri- 
ters. The following passage of Aeschines Socrat. (Dial. II. 3,) 
amounts, if not to a definition, yet to the most appropriate ex- 
emplification of this sense of the term : si dt tig aoc didoirj al- 
Qtocv xovtoIv, noregov icv (jovIolo , In this sense we also meet 
it in the Septuagint ; (Lev. 27 : 18 and 21,) as equivalent to 
J-t^j free will, voluntarily. It is also employed to designate a pe- 
culiar Jcind of discipline or mode of living, that has been vol- 
untarily assumed. But its more common signification* is schism y 
division, sect. Thus Dionys. Halic. (Ep. I. ad Ammaeum. 
c. 7.) says of Aristotle : He was not the leader or head of a 
school, nor did he form a sect of his own (ome o%olr}Q yyovf.u- 
voq, ovt idlav n£Ttoii]xo)g aigeoiv.) It is used by classic writers 
to designate the several philosophic sects, the Stoics, the Epi- 
cureans, the Peripatetics, etc. It occurs nine times in the New 
Testament and in the majority of cases it is translated sect in 
the common version. In the other cases it might with equal 
propriety be rendered in the same way,f as indeed it is by 
many distinguished translators. In its primitive and most cur- 
rent signification, therefore, the word (aigsoig) conveys no re- 
proach. It is used to designate the sect of Pharisees,f the sect 

* Rosenmuller defines uigwig thus : "Aigmmg vox, per se media 
est. Ubi in malam partem sumitur significat idem quod vxlvnct; sed 
restringitur ad ea dissidea quae fiunt exopiuionum diversitate. 

f 2 Pet. 2: 1. 1 Cor. 11: 9. 

{ Acts 15: 5: But there rose up certain of the sect {aigstng) of the 
Pharisees, who believed saying, that it was needful to circumcise 
them, and to command them to keep the law of Moses. Acts 25: 6 : 
The Jews knew me from the beginning if they would testify, that af- 
ter the most straitest sec£ {vigEvig) of our religion, I lived a Pharisee, 



10 Dr. Sclir/nicker's Appeal. 

of Sadducees * and the sect of the Nazarenes or Christian^ In 
all the passages where it is rendered sect, in the common ver- 
sion, it signifies a party of persons who have separated them- 
selves from others professedly pursuing the same end. over 
whom they profess to have some advantages. Here we have 
sects substantially corresponding to those of our dav*. sects ba^ed 
not on geographical lines,, but on doctrinal diversities like our 
own, and yet what does Paul say concerning such sects in the 
church of Christ: Using the verv same word by which he 
designated the sect of the Pharisees, (in an adjective form.) he 
declares: Him that is a sectarian man (aioizrAov uv&oomui] 



an originator or supporter of sects in the christian church, after 
the first and second admonition, reject, exclude from vour com- 
munion and intercourse, avoid. Here we have the apbstle ao-ain 
distinctly condemning the formation of sects in the christian 

If C c , J j Smg the V6ry idendcal term by which the Pharisees 
and Sadducees are designated in the New Testament and the 
several sects of their philosophers by classic Greeks. 

Again, in the third chapter of his first epistle to the Corin- 
thians, 4. Paul denounces such divisions in the christian church 
as "carnal.' 3 " For, (says he) whereas there is among vou 
envying and strife and divisions, are ye not carnal, and walk 
as men ? F or while one saith I am of Paul, and another I am 
ot Apollos, are ye not carnal V How then can divisions es- 
sentially similar, among modern Christians, be pleasing in the 
sight of God ? In his letter to the Galatians.^ this same apos- 
tle classes these heresies or divisions among -'the works of the 
flesh:' He beseeches the Romans. || to "mark, (oy.onelv) at- 
tentively to observe, or watch those, « who cause divisions and 
offences, contrary to the doctrine (or rather the instruction or 
advice) which ye have learned : and avoid them." But it 
would be an endless work to present all the passages, in which 
the sacred volume inculcates the unity of the church, and de- 
precates its disruption into sects. Let one other passage termi- 
nate this branch of our argume nt. To the same Cormthians,U 

* Acts 0: 17: Then the high priest rose up and all thev that were 
with him, which is the sect Udgsdig) of the Sadducees. 
f Acts 24: 5, 14. 28:22. | v . 3: 4. 

§ Gal. 5 : 20 : The works of the flesh are— wrath, strife, heresy- or 
sects, divisions. 

II 16: 17. n 12: 12. 



Dr. Schmucker '§ Appeal. 



11 



he says : " For as the body is one, and hath many members, 
and all the members of that one body, being many, are one 
body ; so also is Christ. For by one Spirit are we all baptiz- 
ed into one body, whether we be Jews or Gentiles, whether 
we be bond or free ; and have been all made to drink into one 
Spirit. For the body is not one member but many. — INow 
they are many members, yet but one body — That there should 
be no schism in the body ; but that the members should have 
the same care one for another."* It would seem then to be 
irresistibly evident, that the unity of the church ought to be sa- 
credly preserved by all who love the Lord Jesus ; and without 
stopping, at this stage of our investigation, to ascertain all the 
precise features of this unity, which will hereafter appear ; it is 
evident that the union inculcated by the apostle, is such, as is 
inconsistent with the divisions which he reprobates, and such 
divisions substantially are those of the present day, which are 
all based on some difference of doctrine, forms of government, 
or mode of worship among acknowledged Christians. 

But the obligation of Christians to preserve the unity of the 
churchy is evident from the example of the apostles, of the 
apostolic and subsequent age. 

It would be superfluous to affirm, that no one of the apostles, 
or their fellow laborers established any sects in the christian 
church. The bare supposition of the contrary is absurd and 
revolting to every mind acquainted with the inspired record. 
Yet what ample ground was there for such a course, if it had 
been regarded lawful ? There was difference of opinion among 
the apostles, and difference among the first Christians : but 
neither was regarded as a cause for schism or division in the 
church. Paul differed from Peter and disapproved of his con- 
duct so much that (he says) " at Antioch I withstood him to 
the face, for he was to be blamed :"f yet neither of them 
dreamed of forming a sect for the defence and propagation of 
his distinctive views. Paul and Barnabas differed about their 
arrangements for missionary operations, and when the conten- 
tion grew sharp, each took as fellow laborers those whom he 
preferred, and thus prosecuted the work ; but it never entered 
into their minds to form different sects in the church. In the 
apostolic age there existed differences of opinion and practice 
between the Jewish and Gentile converts, far greater than those 



* See also Eph. 4 : 3—6. f Gal. 2: 11—14. 



12 



Dr. Schmuclcer's Appeal 



which divide some of the religious denominations of our land, 
(the former enjoining circumcision* and other ceremonial ob- 
servances) ;f yet they did not divide the church into different 
sects under the guidance of the apostles. On the contrary 
the apostle enjoined mutual forbearance. " One man (says 
Paul) esteemeth one day above another: another esteemeth 
every day alike. Let every man be fully persuaded in his own 
mind. He that regardeth the day, regardeth it unto the Lord ; 
and he that regardeth not the day, to the Lord he doth not re- 
gard it — But why dost thou judge (condemn) thy brother ? or 
why dost thou set at nought (despise) thy brother ? for we 
shall all stand before the judgment seat of Christ.J Nor did 
any schism actually arise from these differences till the apostles 
had gone to their rest, when in direct opposition to this advice, 
the Nazaraeans, in the reign of Adrian, separated from the body 
of Christians, who however strongly disapproved of their con- 
duct. It is certain too that during several hundred years, there 
continued to be persons in the church, who exhibited a linger- 
ing attachment to the Mosaic ceremonial observances, yet they 
were not excluded nor advised to form themselves into a sepa- 
rate sect. The observance of the Lord's day or christian Sab- 
bath was universal but some Christians during several cen- 



* Acts 15 : 5. 

f Gal. 4:10: Ye observe days and months and times and years. 
I am afraid, etc. 

I Romans 14 : 5 — 10. 

§ On the subject of the primitive sanctification of the first day of 
the week as the christian Sabbath it may not be uninteresting to ad- 
duce the testimony of Justin Martyr, who was born three or four 
years after the death of the apostle John, in his Apology for the Chris- 
tians, presented to Antoninus Pius, A. D. 150. He says : " On the day 
which is called Sunday, all whether dwelling in the towns, or in the 
villages, hold meetings, and the memoirs ^Afio^vi^xovEv^axa) of the 
apostles and the writings of the prophets are read as much as the 
time will permit ; then the reader closing, the person presiding, in a 
speech exhorts and excites to an imitation of those excellent exam- 
ples ; then we all rise and pour forth united prayers, and when we 
close our prayers, as was before said, bread is brought forward, and 
wine and water; and the presiding officer utters prayers and thanks- 
givings according to his ability (oar} SvvdpLg auiw) and the people re- 
spond by saying Amen. A distribution and participation of the things 
blessed, takes place to each one present, and to those absent it is sent 



Dr. Schmucker's Appeal. 



13 



turies continued also to observe the Jewish Sabbath as a sacred 
day. The time for the observance of Easter was another point 
of difference and even of warm controversy ; yet excepting some 
intolerant individuals neither party seriously thought of divid- 
ing the church or disowning their brethren on this ground.* 
Had these differences existed in our time, who can doubt not 
only that separate sects would have grown out of them but that 
their formation would be approved by Christians generally ? 
Nay is not this question decided by facts ? Is there not a sect 
of some extent in our land, the Seventh Day Baptists, who dif- 

by the deacons. Those who are prosperous and willing, give what 
they choose, each according to his own pleasure ; and what is collect- 
ed is deposited with the presiding officer, and he carefully relieves 
the orphans and widows, and those who from sickness or other causes 
are needy, and also those that are in prison, and the strangers that are 
residing with us, and in short all that have need of help. " We all com- 
monly hold our assemblies on Sunday, because it is the first day on 
which God changed the darkness and matter and framed the world ; and 
Jesus Christ our Saviour, on the same day, arose from the dead" Mur- 
dochs Mos. I. p. 164—5. 

* The testimony of Eusebius on this point is very satisfactory. 
He says (Book V. chap. 23,) "there was a considerable discussion rais- 
ed about this time in consequence of a difference of opinion respect- 
ing the observance of the festival (of the Saviour's) passover." After 

narrating the history of this discussion and the efforts of Victor, bish- 
op of Rome, to break communion with those who differed from him, 
Eusebius quotes an extract from a letter written by Irenaeus to Victor 
to persuade him to peace. "And though (says Irenaeus to Victor) 
they (the earlier bishops) themselves did not keep it, they were not 
the less at peace with those from churches where it was kept, when- 
ever they came to them.— Neither at any time did they cast off any, 
merely for the sake of form. But those very presbyters before thee, 
who did not observe it, sent the eucharist to those of churches who 
did. And when the blessed Polycarp went to Rome, in the time of 
Anicetus, and they had a little difference among themselves, about 
other matters also, they were immediately reconciled, not disputing 
much with one another on this head. For Anicetus could not per- 
suade Polycarp not to observe it ; because he had always observed it 
with John, the disciple of our Lord, and the rest of the apostles, with 
whom he associated. — Which things being so, Me?/ communed together, 
and in the church Anicetus yielded to Polycarp : they separated from 
each other in peace, all the church being at peace, bo\h those that ob- 
serve and those that did not observe, maintaining the peace." Euseb. 
Book V. chap. 24. 



14 



Dr. Schmucker's Appeal. 



fer from other baptists only in regard to the time of observing 
the christian Sabbath ; they believing that the seventh day con- 
tinues to be the proper one under the New Testament dispensa- 
tion, as it was under the Old ? But in the apostolic churches 
it was different. There all who were regarded as Christians 
and lived in the same place, also belonged to the same church, 
and worshipped together, agreeing to differ in peace on minor 
points, and remembering that no Christian has a right to judge, 
that is to condemn his brother Christian on account of his con- 
scientious difference of opinion. Each one was to be fully per- 
suaded in his own mind, and prepare to stand with his brother 
before the judgment seat of Christ. Neither was to sit in judg- 
ment on the other, Christ was to judge both ; and until his final 
award their differences were to be borne in Jove. 

Let it be borne in mind, then, that in the apostolic age, when 
the church was governed by inspired servants of God, and for 
some time after, there was not in the whole christian world any 
such thing as different sects of acknowledged Christians. All 
who professed to be Christians, and resided in the same place, 
belonged to the same church. And if, as was probably the 
case in large cities, they met at different houses for worship, 
they nevertheless all regarded each other as members of the 
same church or congregation ; they all frequently communed 
together, and the reason of different places for meeting, was 
not diversity of opinions among them, but because private 
houses in which they assembled, having had no churches till the 
third century , # could not contain them all. Heretics there 
were, who denied some essential doctrines of Christianity. 
These were excluded from the church in which they had 
resided, and were then disowned by all other christian church- 
es. But different sects of Christians, acknowledging each other 
as Christians, yet separated on the ground of diversity of opin- 
ions, such as the different denominations of Protestants are, had 
no existence, and were utterly unknown in the apostolic age ; 
nor was the great body of the church ever thus cut up, in her 
purest day during the earlier centuries. We read of the church 
at Corinth, the church at Ephesus, the church in Rome, the 
church in Smyrna, the church in Thyatira, the church in Phil- 

* The houses for christian worship were erected during the reign 
of Alexander Severus between A. D. 222 — 235: yet Vater supposes 
them to have existed at the close of the 2d century. 



Dr. Schmucker's Appeal. 



15 



adelphia, the church in Jerusalem, the church at Philippi, and 
in many other places ; but never of the Pauline church in Cor- 
inth, nor of the church that follows Apollos, nor of the church 
of Gentile converts, nor of the church of Jewish converts, nor of 
the church that retains the observance of the Jewish Sabbath, nor 
of the church that does not. In short Christians in those days 
were called Christians and nothing but Christians ; and one 
christian church was distinguished from another only by the 
name of the place in which it was located. This ought certain- 
ly to be a solemn fact to those, who have taken it for granted, 
that sectarian divisions of the church are right, that they were 
doing God service by their utmost efforts to perpetuate them, 
by inscribing on the tender and infant mind the lineaments of 
their denominational peculiarity. One thing does appear unde- 
niable. If the sectarian form of Christianity be its best mode 
of development, the blessed Saviour himself — with reverence 
be it spoken ! — the Saviour and his apostles failed to give it 
their injunction ; on the contrary, enjoined and practised direct- 
ly the reverse ! ! The writer does not from these facts infer 
the obligation of Christians immediately to renounce their pres- 
ent organizations and all merge into one church. Difficulties 
now exist arising from honest diversity of views on church gov- 
ernment, which did not exist in the apostolic age, and which render 
it impossible for persons thus differing to unite geographically ; 
but the essence of christian union may exist, and ought to be 
promoted immediately, as will be seen in a subsequent stage of 
this discussion. As to a union of all the churches of the land 
in one compact ecclesiastical system of judicature, such a one 
did not exist in the apostolic age, is undesirable, and dangerous. 

But the importance of unity in the body of Christ, and the 
duty of promoting it is further demonstrated by the baneful effects 
of sectarian divisions. 

Sectarian divisions, divisions on the ground of difference, tend 
to destroy that community of interest, and sympathy of feeling 
which the Saviour and his apostles so urgently inculcate. How 
fervently does our blessed Lord supplicate for the unity of all 
his followers ! " Neither pray I for these (the apostles) alone, 
but for them also who shall believe on me through their word ; 
that they may all be one, as thou Father art in me and I in 
thee"* — that there may be among them that unity of counsel, 



* John 17: 20, 21. 



16 



Dr. Schmucker's Appeal. 



of feeling, of purpose, of action which exists between the Father 
and the Son. What can be more reasonable ? If all his dis- 
ciples, all who " believe in him through the word/' are hereaf- 
ter to inhabit the same heaven, to surround the same throne of 
God and the Lamb ; would not the principle of sectarian di- 
visions carry discord into those harmonious ranks, and mar their 
heavenly hallelujahs and grate upon the ears of angels and the 
Lamb ! No ! sectarianism is an acknowledged and" — alas that 
it should be so — a cherished trait of the church on earth, which 
will never, never be admitted into heaven. And who can 
doubt that the nearer we can bring the church on earth to the 
character of the church in heaven, the more pleasing will she 
be to him that purchased her with his blood. Accordingly 
Paul informs us : " That there should be no schism in the body ; 
but that the members should have the same care one for an- 
other;* and if one member suffer, all the members suffer with 
it, or if one member be honored, all the members rejoice with 
it." But, gracious Lord ! is not directly the reverse of this but 
too frequently witnessed ? Does not the great mass of the sev- 
eral religious denominations of our land, exhibit any thing else 
than " the same care," for the other members of Christ's body ? 
If one denomination suffers, fails of success or meets with dis- 
grace in some unworthy members, do not surrounding denomi- 
nations rather at least tacitly and cheerfully acquiesce if not re- 
joice, hoping that thus more room will be made and facility 
offered for their own enlargement ? We do not find that mem- 
bers of the same family thus cordially acquiesce or triumph in 
each others' misfortune or disgrace. If one brother is visited 
by any calamity, if he falls a victim to intemperance and bears 
about in his bloated face the ensign of his disgrace, do we 
find his brothers and sisters rejoice in it ? Do they not rather 
sympathize, feel hurt themselves, and mourn over his downfall ? 
Thus ought it to be among all who deserve the name of Christ. 
Thus would it be, if the community of interest in the Saviour's 
family had not been impaired by sectarian divisions which place 
several distinct religious families on the same ground, w i t h 
separate pecuniary interests, with conflicting prejudices, with ri- 
val sectarian aims 1 In the apostolic age and for centuries after 
it, only one christian church occupied the same field, and thus 
three fourths of the causes which originate contention among 



* 1 Cor. 12:25. 



Dr. Schmucker's Appeal. 



17 



modem Christians were avoided. These separate interests, 
will always create contention, rivalry and jealousies among fal- 
lible men, sanctified but in part, as long as they are not re- 
moved or their influence in some way counteracted. And, as 
they did not belong to the church constituted by the Saviour 
and his apostles, the solemn duty devolves on all Christians 
to inquire, how can this evil be remedied ? 

Again, sectarian divisions of the church impede the impar- 
tial study of the sacred volume by ministers and laymen. The 
doctrines believed by what are termed the orthodox churches, 
as well as their forms of government and worship, may be di- 
vided into two classes, those which are undisputed and held by 
all in common, and those which are disputed by some of them, 
and which distinguish the sects from each other. The sectari- 
an principle builds a wall of defence around the peculiar opin- 
ions of each sect. It enlists all Christians in defence of the pe- 
culiarities of their denomination, and creates powerful motives 
of a self-interested and unholy character in vindication of these 
peculiarities, rather than of the grand truths of Christianity, 
which are essential to the salvation of all ; motives which 
appeal to the pride of some, to the avarice of others, and to the 
ambition of a third class. Each member is taught by the very 
principles of his sinful nature to feel identified with the peculiar 
interests of his sect. His vanity is flattered by the supposed 
respectability of his sect, his ambition is at least tempted by the 
prospect of extended influence or distinction in the ministry or 
as a layman in the ecclesiastical councils of his extensive and re- 
spectable church, and his avarice is concerned in diminishing his 
own expenses by the increasing numbers of bis fellow-members, 
or, if a minister, by the ample support which he may obtain. 
We would not insinuate that all Christians are influenced by 
these unamiable motives, nor that any true disciple of the Sa- 
viour is mainly actuated by them. But we fear that the ma- 
jority of professors in the church, are more influenced by these 
secular considerations, than they are themselves aware. Ac- 
cordingly, the peculiarities of sect acquire a factitious impor- 
tance, are often inculcated with as much assiduity as the great 
and cardinal doctrines of the gospel. Endless and useless con- 
troversies about these points agitate the church, and disturb her 
peace. These peculiarities are instilled into the tender minds 
of children, and are often represented as involving the marrow 
of salvation. Prejudices are raised in their behalf. The tenets 



18 



Dr. Schmucker's Appeal. 



of other denominations are often kept out of view, or stated in a 
manner but ill calculated for an impartial investigation of God's 
truth. The antipathies of the social circle are sometimes ar- 
rayed in opposition, and, may I say, sometimes in ridicule of 
other denominations ; and even the gentler sex, sisters of her 
of Bethany, who, sitting at the Master's feet, imbibed the 
streams of his love ; sisters of them, who, true to their affection, 

" Were last at the cross, 
And earliest at the grave," 

have hated that Saviour in the person of his followers, because 
they wore not tiie badge of their sect ! have forgotten that their 
religion is love, — that charity, divine charity is the brightest or- 
nament of their nature ! Under such circumstances, doubts of 
the sectarian peculiarities inculcated, would expose the ingenuous 
youth who should avow them, to social inconveniences, to paren- 
tal disapprobation, and rarely does he enjoy ample oportunity 
for impartial investigation, before adult age. The fact that al- 
most invariably, young persons adopt and prefer the peculiar 
sectarian views of their parents, is a demonstrative proof that 
their preference is not built on argument, that the mode of re- 
ligious education in the different churches is unfavorable to im- 
partial investigation. The simple circumstance of parental be- 
lief, is assuredly no satisfactory proof of the creed which we 
adopt on account of it. For the same reason, w r e would have 
been Mohammedans, if born in Turkey, Papists in Italy, and 
worshippers of the Grand Lama in Thibet. And ministers of 
the gospel have still greater obstacles to surmount, as their dis- 
belief of the peculiarities of their sect tarnishes their reputation 
with their associates, yea, not unfrequently excludes them from 
their pastoral charge, and their families from daily bread ! Is 
it not evident, then, that the state of the christian church 
amongst us is unfavorable to the impartial study of the volume 
of divine truth ? 

Lastly, the principle of sectarian divisions powerfully retards 
the spiritual conquests of Christianity over the world. Who 
that knows aught of the divine life, can doubt, that in propor- 
tion as he permits pride, envy, jealousy, hatred to arise in his 
heart, the spirit of piety languishes, his graces decline and his 
sense of the divine presence is impaired ? But sectarianism, by 
which in this discussion we generally mean the principle of di- 
visions on the ground of difference, in nonessentials among those 



Dr. Schmucker's Appeal. 



19 



who profess to regard each other as fellow Christians, sectarian- 
ism indubitably creates various conflicting interests, presents nu- 
merous occasions and temptations to envy, hatred, jealousy, slan- 
der, and creates an atmosphere around the Christian, in which 
the flame of piety cannot burn with lustre, and not unfrequently 
expires. 

What observer of transpiring scenes can doubt, that the sec- 
tarian strife and animosity between the churches, deter many 
sinners from making religion the subject of their chief concern 
and from being converted to God ? The Saviour prayed : That 
they all may be one, as thou Father art in me and I in thee ; that 
they may also be one in us ; that the world may believe that 
thou hast sent me." Here then, the Saviour himself informs 
us what influence unity among his followers was designed to 
effect ; history tells that when surrounding heathen were con- 
strained to say " see how these Christians love one another," 
the moral influence of their example was amazing : and who 
can doubt that inverse causes produce inverse effects. 

How often does not the principle of sect, exclude the bles- 
sed Saviour from our villages and sparsely populated sections of 
country, in which united Christians might support the gos- 
pel ; but cut up into jealous and discordant sects, and hating 
one another as though each believed a different Christ, all re- 
main destitute of the stated means of grace ! The occasional 
visits of ministers of different sects serve to confirm each party 
in its own predilections, and thus we often witness the melan- 
choly spectacle of the Saviour excluded from such places by 
the dissensions of his professed friends, and sinners shut out 
from the sanctuary of God because saints cannot agree whether 
Paul or Apollos or Cephas shall minister unto them. 

Nor is the principle of sect, less unfriendly to the spread of 
the gospel in heathen lands. By often stationing on the same 
ground at home, more men than are necessary, or can be sup- 
ported, laborers are improperly withdrawn from the destitute 
portions of the field, which is " the world conflicting inter- 
ests unavoidably arise among the ministers and churches thus 
crowded together ; as all cannot long continue, a struggle for 
existence is carried on, more or less openly, and with different 
degrees of violence, until the failure of one or more drives them 
from the field, and makes room for the others. Nor is this con- 
flict to be attributed so much to the want of piety in the parties, 
as to that actual conflict of interests which unavoidably results 



20 



Dr. Schmucker's Appeal. 



from the influence of sects. But certainly every true Christian 
must deplore this state of things, and it is the writer's deliberate 
conviction, that one of the bitterest ingredients in the cup of 
ministerial sorrow, in many portions of our land, is this unholy 
and unhappy strife among brothers. In short it is a solemn and 
mournful truth, that sectarianism, the principle of sect, in a 
great measure changes the direction in which the energies of 
the church are applied, transfers the seat of war from pagan 
to christian lands, from the territory of Christ's enemies into 
the very family of his friends ! In the beginning the church 
of the Redeemer at peace at home, directed all her surplus en- 
ergies against the world around her and the world of Jews and 
Gentiles in foreign lands. The war was waged not by one 
portion _of Christ's family against another, but emphatically 
and distinctly by the church against the world ; such was the 
almighty force of the spiritual artillery wielded in this holy war, 
that in about three hundred years the little band of fishermen 
and tentmakers, fought their way to the utmost bounds of the 
Roman empire, and the banner of king Jesus, which was first 
unfurled in the valleys of Judea, was waving in triumph o'er 
the palace of the Caesars. But who can deny, that a large por- 
tion of the energies of christian sects is now expended in con- 
tending with each other, in building up walls of partition, in for- 
tifying and defending those peculiar views by which they are 
kept asunder ? The war is no longer a foreign, it is an intes- 
tine one. How large a portion of the periodical literature of 
the day is occupied in these family feuds, and consists of mere 
" doubtful disputations !" How large a portion of ministerial 
talent is placed in requisition to sustain this conflict ? How 
many precious hours of time are thus applied ? If all the time 
and talent and effort spent by the orthodox protestant churches 
in disputing with one another about the points of their differ- 
ence, since the blessed Reformation, had been devoted to the 
projects of benevolent enterprise for the unconverted heathen 
world, who can calculate the progress that might have been 
made in evangelizing the gentile nations ? Let every true dis- 
ciple of the Saviour inquire, why do 600 millions of our fellow 
men languish in the shadows of death eighteen hundred years 
after the blessed gospel has been entrusted to christian hands 
for them ? Four and fifty times has the entire population of 
the globe been swept into eternity, since the Saviour commis- 
sioned his disciples to publish the glad tidings to every crea- 



Dr. Schmucker's Appeal. 



21 



ture. Who that has witnessed the prompt and overwhelming 
blessing of God on the efforts of the little band of Christians in 
Europe and America during the last thirty years ; who that has 
seen a nation new-created almost in a day in the isles of the 
Pacific, and witnessed the standard of the cross erected in Af- 
rica, in Greece, in Turkey, in Hindoostan, in Ceylon, in China 
and many other places ; and the glorious gospel of the Son of 
God translated into about one hundred and fifty languages ; who 
that reflects on the millions of Bibles and the tens of millions of 
tracts which the united bands of liberal minded Christians have 
sent forth, can doubt that if the christian church had not be- 
come secularized by the unhappy union with the civil govern- 
ment under Constantine in the fourth century, the world had 
long ago been evangelized. Or if the Protestant church had 
not been split into so many parties by adopting the new, and 
we must believe unauthorized and pernicious doctrine, that they 
had a right to adopt for themselves and require of others as 
terms of communion, not only the fundamental doctrines which 
were required in the earlier centuries and were supposed suf- 
ficient for hundreds of years after the apostolic age, but also as 
many additional and disputed points as they pleased, thus di- 
viding the body of Christ and creating internal dissensions ; who 
that is acquainted with her history can doubt that greater, far 
greater, inroads would have been made into the dominions of 
the papal beast, and the glorious gospel of the Son of God, in 
the three centuries since the Reformation, have been carried 
to the ends of the earth. 

Such then being the mournful consequences of that disunion 
against which the Saviour and his apostles so urgently admon- 
ished their followers, we feel with double force, that the church 
has been guilty of suicidal error, and that it is the solemn duty 
of every friend of Jesus, sincerely to inquire, Lord what wouldst 
thou have me do to heal the wounds of thy dismembered body ! 



CHAPTER II. 

Deeply impressed with the conviction, that the blessed Sa- 
viour and his apostles have explicitly inhibited the division of 
the body of Christ into sectarian parties or factions, and fully 
persuaded that these divisions which exist among Protestants 
4 



22 



Dr. Sckmucker's Appeal. 



generally, at least with their present concomitants, are highly 
prejudicial to the prosperity of Zion ; let us approach the in- 
quiry, what is the more immediate and specific nature of that 
union, which characterized the primitive church, and which it 
is obligatory on us to promote. As Protestants, who are ready 
to exclaim with Chillingworth, " the Bible, the Bible" is the 
only infallible source of our religion, we must naturally turn our 
eyes to its sacred pages ; nor can we with safety rely on the 
practice of the church in any subsequent age, except in so far 
as it accords with apostolical example, or at least is a manifest 
development of principles clearly inculcated in the gospel. It 
is indeed worthy of remark, that we know next to nothing of 
the history of the christian church during more than a hundred 
years after its first establish ment^ except what is contained in 
the New Testament. This has often been regretted by men; 
but God has doubtless designedly enveloped that early period 
of her uninspired history in darkness, to compel us to rest en- 
tirely on his own infallible word, and to draw a clear and broad 
line of distinction between the authority of his inspired servants 
and that of the fathers of the church in after ages. The histo- 
ry and practice of the earlier ages when known, may afford an 
occasional illustration of our subject ; yet, as protestants, we can 
acknowledge nothing as essential to the character of the church, 
or the duties of her members, which is not distinctly contained 
in the sacred volume. 

It is certain, that this union did not consist in any compact 
ecclesiastical organization of the entire church in a nation or 
empire under one supreme judicatory . 

Excepting an occasional interposition of apostolical authority, 
we are informed, that each church attended to its own affairs of 
government and discipline. Addressing the Corinthians,* Paul 
says " Do not ye judo-e (jiglvezs) them that are within ? There- 
fore put ye away (tfagats) from among yourselves that wick- 
ed person ;" manifestly attributing to the Corinthians the right 
to discipline and exclude an unworthy member from their body. 
The same right of supervision and discipline over her members, 
is attributed to each individual church by the Saviour himself :f 
" If thy brother trespass against thee, go and tell him his fault 
between thee and him alone" — and eventually, if other means 
should fail, " tell it to the church." Nor do we find in either 
of these cases any ultimate reference to a judicatory consisting 



1 Cor. 5: 12. 



f Matt. 18: 15—17. See also 2 Cor. 2: 7. 



Dr. Schmucker'4 Appeal 23 

of representatives from several, much less from all oilier chris- 
tian churches. The phraseology* of the New Testament evi- 
dently implies, that each church was a distinct and complete 
church and a member of the body of Christ. It is however 
equally certain, that the New Testament presents in addition to 
several minor consultations, one example of a council or synod,f 
whose members were "the apostles, elders (that is, preachers), 
and brethren (that is, lay members)," and who assembled at 
Jerusalem for the purpose of settling a dispute touching the ob- 
ligation of christian converts to observe (i the law of Moses, etc." 
This synod was convened for a special purpose, was a pro re 
nata convention, and although it fully sanctions the call of such 
meetings as often as necessary, and justifies a provision for sta- 
ted meetings if experience establishes their necessity and utility ; 
yet it cannot with any plausibility be alleged, that the churches 
were then regularly united into such synods, or that such meet- 
ings were held regularly, at fixed times. Had they been of an- 
nual recurrence, who can doubt that some trace of the fact, or 
allusion" to it, would be found in the Acts of the apostles or the 
epistles of Paul, which cover a period of about thirty years, and 
narrate or allude to the prominent events in the history of the 
church during that period ? These facts urge upon our atten- 
tion several important positions, the value of which will be more 
evident in the sequel. They are these : 

a) That the divine Head of ^ the church has intrusted the 
great mass of the duties and privileges of his kingdom to the 
individual churches in their primary capacity . Hence, though 
the churches ought to take counsel with each other, and for 
this purpose may have stated meetings, and constitute regular 
synods, they should not suffer any encroachments on their rights, 
nor permit too much of their business to be transacted by these 
delegated associations or presbyteries or synods. The neglect 
of this caution gradually robbed the churches of their rights 
and liberties in past ages, and fostered that incubus of Christiani- 
ty, the papal hierarchy at Rome. 

b) The duty of fraternal consultation and union of counsel 
ought not to he neglected by the church in the discharge of 
her duties. ^ This principle evidently affords sanction to the va- 
rious associations among the churches such as presbyteries, sy- 

* Gal. 1: 2. 1 Cor. 16: 1. 2 Cor, 8: 1. 1 Thess. 2: 14. Acts. 9: 31. 
15: 41. 

f Acts xv. 



24 



Dr. Schmucker s Appeal. 



nods, etc., for the purposes of mutual counsel, encouragement 
and cooperation in the performance of such duties as can best 
be accomplished by conjunction of means and efforts. Yet the 
history of past ages distinctly admonishes us to beware of the 
natural tendency to consolidation in church as well as State. 
There is doubtless danger of the concentration of power in the 
hands of ecclesiastical judicatories, which has in former ages, 
alas ! been but too frequently abused to purposes of oppression 
and bloodshed, to the destruction of liberty of conscience, and 
the obstruction of the Redeemer's spiritual kingdom. It ap- 
pears inexpedient for the churches to devolve on their delega- 
te^ judicatories, such duties as they can perform as well' in 
their primary capacity for another reason ; because, When du- 
ties of various kinds are accumulated on any individual bodies, 
they must necessarily be less able to discharge them all with 
efficiency. 

It is evident then, that in the apostolic age, the unity of the 
church did not consist in a compact conjunction of all her parts 
in an ecclesiastical judicatory. On the contrary, we have no 
accounts of any synods or councils after that age, until the lat- 
ter part of the second century. Eusebius, the earliest author 
by whom the transactions of these councils are recorded, uses 
the following language, from which it is highly probable that such 
councils were nothing new, and that similar ones had been occa- 
sionally held during the previous seventy-five years which had 
intervened since the death of the last apostle :* " About this 
time appeared Novatus, a presbyter of the church of Rome, 
and a man elated with haughtiness against those (that had fall- 

* Euseb. Book^ 6. chapter 43. * £nuSr t ttsq xj; xma tovtiov agdsig 
VTttQq&avla Noovdxog xvg e Pa(iaioav iy.v.hpiag n'geafivxsgog, ojg prjxit 
ovaffg avxolg am7]oiag ilnidog, prjd' si ndvxa ta ng ijnaxgocprjv yvr^lav 
xal ya&agav H-opoXoyyvw imtsloiEP, idlag aigiusag rcav y.axd Ioyktuov 
(gvaicoaiv Ka&agovg kavxovg dnocpijvdvzm', doyryhg xa&itnatai . e<j> 
o) avvodovjisylax^g inl 'Ptoprjq avyxganij&shfjg, B^rjxovra fuh xbv dgi&- 
juov imaxoTiav, nluovmv <5s exi /uaV.ov ngsa^visgiav xs xat diuxovojv, 
idsag ts xaxa xdg lomug inuoyLag xaiv xuxd ywgav noi/usvwv negl xov 
Txgay.xeov diacrxeifjapsvcov, doyfia naglcrxaxcu xolg jiacri ' Tov usv Noova- 
jov aua To%g avra avvstcagfrsiGt, lovg rs avvsvdoxsiv rf) nivad&Xym xat 
ujxavdgconoxux)] yvtofirj x avdgog ngoaigofivivovg, iv alXozglotg xr,g exxXr}- 
o-lag ijyiicr&ai ' xovg ds xi] (rv/ucpoqa TXigiTxenxcoxoxag row udslqxov, lua- 
&ui y.al &EQa7t£Vsiv tolg jijg (izavoiag cpag t udy.oiz. Edit. Zimmermanu, 
Vol. I. p. 464, 465. 



Dr. Schmuckers Appeal. 



25 



en), as if there were no room for them to hope for salvation, 
not even if they performed all things which belong to a genuine 
conversion, and a pure confession. He thus became the leader 
of the peculiar sect of those, who inflated by vain imaginations, 
called themselves Cathari. A very large council being held at 
Rome on this account, at which sixty bishops and a still great- 
er number of presbyters and deacons were present, and the pas- 
tors of the remaining provinces, having according to their loca- 
tion deliberated separately what should be done ; this decree 
was passed by all : That Novatus and those who so arrogantly 
united with him, and those that had chosen to adopt the unchar- 
itable and most inhuman opinion of the man, should be ranked 
among such as are aliens from the church (excluded) ; but that 
such of the brethren, as had fallen during the calamity (perse- 
cution), should be treated and healed with the remedies of re- 
pentance." 

This is the earliest account extant of any regular synod after 
the apostolic age. The absence of even the least intimation, 
that this assembly was any thing novel, confers a high degree 
of probability on the supposition that other similar meetings had 
occasionally occurred before. But it was not until the close of 
the second, or beginning of the third century, that these asso- 
ciations began to hold regular and stated meetings. This prac- 
tice was first introduced in Greece, where the popular mind had 
been familiarized to such stated representative conventions, by 
the Amphictionic Council, and would naturally be inclined to 
transfer to the church, what had proved so acceptable in State.* 
Still the introduction of regular stated meetings had to encoun- 
ter some opposition, for Tertullian, in the commencement of 
the third century, found it necessary to undertake their defence. f 
By the middle of the third century, however, these stated an- 
nual meetings had become very general, t Lay representatives 

* See Neander's Kirchengeschichte, Vol. I. p. 322. Tertullian's 
words are, " Aguntur per Graecias ilia certis in locis concilia, ex uni- 
versis ecclesiis, per quae et altiora quaeque in commune tractantur et 
ipsa represenratio totius nominis Christian"! magna veneratione cele- 
bratur." De Jejuniis, c. 13. 

t " Ista solennia, quibus tunc praesens patrocinatus est Sermo." — 
Tertullian. 

t Cyprian. Ep. 40. and Firmiliauus, (apud Cyprian. Ep. 75.) of 
Cappadocia : Necessario apud nos tit, ut per singulos annos seniores 
et praepositi in unum conveniamus, ad disponenda ea quae curae 
nostrae commissa sunt. Neander sup. cit. p. 322, 



26 



Dr. Scli-mucker* s Appeal. 



were at first admitted to these councils, as the " brethren" evi- 
dently had been in the apostolic age ; but in process of time 
the bishops secured all this power to themselves.* These con- 
ventions were merely provincial, and embraced the churches of 
only one particular country or province. The entire christian 
church was not yet united by any supreme judicatory, having 
jurisdiction over all its parts, as eventually occurred under the 
papal hierarchy ; but here we find for the first time a visible 
union of all the acknowledged churches in a particular coun- 
try under one ecclesiastical judicatory. Such an extensive 
union in one judicatory, could not long fail to abridge freedom 
of investigation and liberty of conscience ; if its powers were 
not purely those of an advisory council, and its advice confined 
to matters originating between the smaller judicatories and con- 
templating their relation to each other, and the progress of the 
church in general. 

Again, the primitive unity of the church of Christ did not 
consist in the organization of the whole church on earth under 
one . visible head, such as the pope at Rome and the papal hie- 
rarchy. We shall not here stop to prove, that the power given 
alike by the Saviour to all the apostles,! could not confer any 
peculiar authority on Peter : nor that Peter's having professed 
the doctrine of the Saviour's Messiahship, on which the Lord 
founded his church, does not prove that he founded it on Peter 
himself, making him and his successors his vicars upon earth. 
It is admitted by all Protestants that the pope is a creature as 
utterly unknown to the Bible as is the Grand Lama of the 
Tartars. It is well known, that the papal hierarchy is the 
gradual production of many centuries of corruption. In the 
third century the churches of a particular kingdom or province, 
were united by provincial synods ; but it remained for the ar- 
dent African bishop Cyprian, after the middle of the third cen- 
tury, by an unhappy confusion of the visible with the invisible 
church, to develope in all its lineaments the theory of a neces- 

# Neander sup. cit. p. 324. 

f Matt. 16: 19 : And I will give unto thee (Peter v. 18) the keys 
of the kingdom of heaven : and whatsoever thou shalt bind on earth, 
shall be bound in heaven ; and whatsoever thou shalt loose on earth 
shall be loosed in heaven. Cl^ap. 18: 1, 18 : At the same time came 
the disciples unto Jesus, etc.— He said— Verily I say unto you (disci- 
ples v. 1) whatsoever ye shall bind on earth, shall be bound in hea- 
ven : and whatsoever ye shall loose on earth, shall be loosed in heaven, 



Dr. Schmucker's Appeal. 



27 



sary visible union of the whole church on earth in one uniform 
external organization, under a definite apostolic succession of 
bishops, as the essential channel of the Spirit's influences on 
earth, transmitted by ordination.* It is only under the influ- 
ence of this confused theory, that enlightened and good men 
could believe in the impossibility of salvation without the pales 
of their own visible church ! That such a man as Augustine, 
could advance the following sentiments in the official epistle of 
the Synod assembled at Cirra in the year 412 : Quisquis ab 
hac catholica ecclesia fuerit separatus, quantumlibet laudabiliter 
se vivere existimet, hoc solo scelere, quod a Christi imitate dis- 
junctus est, non habebit vitam, sed ira Dei manet super ipsum. 
Quisquis autem in ecclesia bene vixerit, nihil ei praejudicant 
aliena peccata, quia unusquisque in ea proprium onus portabit, 
et quicunque in ea corpus Christi manducaverit indigne, judi- 
cium sibi manducat et Mbit, quo satis ostendit apostolus, quia 
non alteri manducat sed sibi — communio malorum non maculat 
aliquem participatione sacramentorum, sed consensione facto- 
rum.f And in his own work " De fide et symbol©," written 
about twenty years earlier, he says : % " We believe that the 
church is both holy and universal (i. e. one). The heretics, 
however, also denominate their congregations churches. But 
they, by entertaining false views concerning God, do violence 
to the christian faith : the schismatics on the other hand, 
although they agree with us in doctrine, forsake brotherly love 
by creating pernicious divisions.'" 

It is easily perceptible, how this erroneous idea of the neces- 
sary visible combination of all the churches under one organiza- 

* Neander's Kirchengeschichte, Vol. I. p. 330, 331. 

t Fuch's Bibliothek der Kirchenversammlungen, Vol. III. p. 303. 
" Whoever separates himself from this universal church, however 
praiseworthy he may suppose his general conduct to be, shall not 
obtain life on account of this crime alone, that he is separated from 
the unity of Christ, but the wrath of God ahideth on him. But who- 
ever leads an exemplary life in the church, shall not be injured by the 
sins of others, because in it (the church) everyone shall bear his own 
burden, and whoever eateth the body of Christ unworthily, shall eat 
and drink judgment to himself, by which the apostle clearly shows, 
that as he eats not for another, but for himself, — it is not the commu- 
nion with the wicked in the reception of the sacraments, which con- 
taminates any one, but his assent to their evil deeds." 

t Koepler's Bibliothek der Kirchenvater, Vol. IV. p. 240. 



28 



Dr. Schmucker's Appeal. 



tion, as the supposed exclusive channel of the divine influence 
and favor, would naturally tend to facilitate the ultimate adop- 
tion of the papal hierarchy ; for here, and here alone, in the 
holy father, is to be found one visible, tangible head, adapted 
to the one universal visible church. That this opinion how- 
ever, was not that of the apostles or of the apostolic age, is 
confirmed by the concurrent testimony of all writers in the 
earlier centuries. On this subject an interesting testimony has 
reached us in the Apostolic Canons, so called because the work 
professes to be and in the main is a collection of the principal 
customs and regulations for the government, discipline, etc. of 
the christian church during the first four centuries from the days 
of the apostles. It was most probably compiled shortly after 
the time of Augustine, in the middle of the fifth century, and 
clearly proves that the exclusive' pretensions of the bishop of 
Rome were not acknowledged even at that time : It reads thus: 
Canon 33. The bishops of each nation should know the 
principal one among them, and regard him as their head (zovg 
imaxonovg ixaoiov i&vovg iidevao %gri top Iv amoig tiqojtov, y.o.1 
iqyeio&ai, aviov ojg xtyaXjiv) and undertake nothing of impor- 
tance without his advice. But each one should himself attend 
to what belongs to his own church and neighborhood. But 
even he ought to do nothing without consultation with others 
(aX\a [A^ds ixsivog avev irjg tiuvtwv yvco^g noieitw re). Herein 
consists the true unity (of the church), and such a course will 
tend to the glory of God through Jesus Christ, in the Holy 
Spirit." 

In short it is well known, that the bishop of Rome did not 
obtain even the title of universal bishop until, in the seventh 
century, " Boniface III. engaged Phocas, the Grecian Emperor, 
who waded to the throne through the blood of Mauritius, to 
take from the bishop of Constantinople the title of oecumenical 
or universal bishop, and to confer it on the Roman pontiff." 
His dignity as a temporal prince he did not receive till in the 
eighth century, when the usurper Pepin, in consideration of the 
aid afforded him by the pontiff in treasonably dethroning his 
predecessor, granted " the exarchate of Ravenna, and Penta- 
polis" to the Roman pontiff, and his successors in the pretended 
apostolic see of St. Peter. There can therefore be no question 
as to the truth of our position, that the primitive church was 
not united under one visible head, such as the pope and papal 
hierarchy. 



Dr. SchmucJcer's Appeal. 



29 



Finally, it is certain that the unity of the primitive church 
did not consist in absolute unanimity in religious sentiments. 
This assertion may appear startling to some. " What !" (some 
of my readers may be ready to exclaim) " was there any diver- 
sity of opinion in the primitive church, under apostolic guidance? 
we have always supposed, that there existed a perfect agree- 
ment on all points among the first Christians, and that the proper 
method to restore the primitive purity of the church is to insist 
on agreement on all points from those who could unite with us 
as a church of Christ." This opinion has also prevailed for 
many centuries, and has been the prolific mother of extensive 
and incalculable evils in the christian church. It has led to the 
persecution and death of millions of our fellow men under the 
papal dominion, it has caused endless divisions and envyings 
and strife in the Protestant churches. 

Its fallacy we think appears from the following considerations : 
It is rendered highly probable by the fact that the Scriptures 
contain no provision to preserve absolute unity of sentiment on 
all points of religious doctrines and worship if it ever had existed. 
Many points of doctrine and forms which men at present regard 
as important, are not decided at all in the sacred volume. Other 
points are inculcated in indefinite language, which admits of sev- 
eral constructions. The diversity of views derived from these 
records by the several religious denominations of equal piety, of 
equal talent and equal sincerity, indisputably establishes the fact, 
that they do not contain provision for absolute unity of sentiment 
among Christians. Now as all admit the substantial similarity 
of the oral instructions of the apostles to the primitive Christians, 
and their written instructions in the sacred volume, it follows 
that the impressions made on an audience of primitive Chris- 
tians would be the same ; except perhaps in the case of a few 
individuals who might have opportunity of personal interviews 
and more minute inquiry with the apostles. With the greatest 
facility the Author of our holy religion could have made such 
provision. He did by inspiration endow his apostles with every 
requisite qualification not naturally possessed by them, and led 
them into all necessary truth. Now as they have left many 
points of doctrine and forms of worship and government unde- 
cided, and as they do not express with philosophical precision 
the doctrines which they do teach, it is a just inference that one 
reason why these minor differences are not obviated in the 
church, and all truly pious, able and faithful Christians do 
o 



30 Br. Schmucker's Appeal. 

not agree on all points is, that the sacred volume has not made 
provision for such absolute unanimity. Let no one here assert 
thai human language is so deficient, and the education and 
habits of men so diverse, that they will impose different con- 
structions on any composition. The contrary is the case. 
Even uninspired men of well disciplined mind, have often ex- 
pressed their views on these topics in language which is not mis- 
understood. Is there any doubt, in any well informed mind, as 
to the opinions taught on the several topics which separate the 
principal protestant churches, by Calvin in his Institutes, or by 
Whitby on the Five Points? In regard to the meanino- of 
some protestant creeds there has been, it is true, not a little 
controversy. But the framers of these Confessions designedly 
used language somewhat generic and indefinite, in order that 
persons of not entirely accordant sentiments might sign them, 
and modern disputants of each party have endeavored to prove 
these creeds favorable only to their own views. Or, persons 
charged with deviation from an adopted creed, and believing 
themselves to adhere to its general tenor, are naturally inclined 
to interpret its indefinite or generic terms in favor of their own 
views, whilst their opponents, pursuing a contrary course, strain 
those same expressions as far as possible in a different direction. 
But it will not be denied, that it would be no difficult task for 
any well educated divine to make, in a single octavo page, such 
a statement of doctrines, as would distinguish any one of the 
prominent protestant denominations from all others— to frame a 
creed, concerning whose real meaning, there would be no dif- 
ference of opinion. Therefore, as the written instructions of 
the apostles and other inspired writers, do not contain provision 
to produce absolute unanimity among the pious since the apos- 
tolic age, and as these very written instructions were addressed 
to the primitive Christians, and were the only inspired instruc- 
tions which many of them possessed ; there can be but little 
doubt, that if a dozen of those Christians had been required to 
state their views on all the points of diversity between protes- 
tant Christians, it would have been found, that the impressions 
then made by these books, were not more definite than those 
which they now produce on the same points of doctrine. And 
as the oral teaching of the apostles was doubtless substantially the 
same as their recorded instructions ; the impression made by 
them on the entire primitive church was probably the same so 
far as doctrines are concerned ; whilst it is evident, that in re- 



Dr. Schmucker's Appeal. 



31 



gard to the apostles' mode of worship and church government, 
there could have been but one opinion, among those who had 
witnessed them with their own eyes. Again, the fact that the 
Bible is not constituted so as to obviate this diversity of senti- 
ment, when it might easily have been so formed by the hand 
of inspiration, is conclusive proof that the points of diversity 
among real and enlightened Christians, are not and cannot be 
of essential importance. 

But the existence of diversity of opinion in the apostolic 
churches is placed beyond all possible doubt by the express 
declaration of the apostle Paul, who, knowing that such differ- 
ences would continue to exist in after ages, has also prescribed 
regulations for our conduct towards those who may differ from 
us : # " Him that is weak in the faith, receive ye but not (in 
order) to (engage in) disputations with him about doubtful mat- 
ters. For one believeth that he may eat all things : another, 
who is weak, eateth herbs. Let not him that eateth, despise 
him that eateth not ; and let not him that eateth not, judge him 
that eateth ; for God hath received him. Who art thou that 
judgest another man's servant ? To his own master he standeth 
or falleth. — One man esteem eth one day above another ; anoth- 
er esteemeth every day alike. Let every man be fully per- 
suaded in his own mind. He that regardeth the day, regardeth 
it to the Lord ; and he that regardeth not the day, to the Lord 
he doth not regard it. He that eateth, eateth to the Lord, for 
he giveth God thanks ; and he that eateth not, to the Lord he 
eateth not, and giveth God thanks. — But why dost thou judge 
thy brother ? or why dost thou set at nought thy brother ? for 
we shall all stand before the judgment seat of Christ." 

Here then we have the express testimony of the apostle, that 
differences of opinion did exist among the primitive Christians 
at Rome in reference to at least two points, the diversity of 
meats and the question whether all days should be regarded as, 
equally holy, or whether the Jewish distinction of days should 
be observed by Christians. Both the points of difference are 
moreover of such a character, relating to matters of fact, tangi- 
ble and visible in their nature, that any regulation which the 
apostle may have previously given, Christians would be aided 
in comprehending, by observing the example and practice of 
the apostles themselves. They were matters too concerning 



* Rom. 14: 1—13. 



32 



Dr. Schmuckers Appeal. 



one of which he had seven years before expressed his opinion 
in pretty evident language to the Galatian brethren, when he 
said : * " How turn ye again to the weak and beggarly ele- 
ments whereunto ye desire again to be in bondage ? Ye ob- 
serve days and months and times and years ; Tarn afraid of 
you lest I have bestowed upon you labor in vain." And how 
does the^ apostle settle this dispute among the Romans ? How 
does he introduce perfect unity of sentiment among them on 
this point of christian duty ? ft is worthy of special observa- 
tion, that he does not even attempt to induce them all to think 
alike : but enjoins on each one obedience to the dictates of his 
own conscience, and on all abstinence from every attempt to 
condemn or censure their brethren for honest difference of opin- 
ion ; he enjoins on all mutual forbearance and brotherly unity ! 
Be it remembered too, that this point of difference among the 
primitive Christians,! is one, on which the declarations of the 
New Testament have produced pretty general unanimity among 
modern protestant Christians, whilst Vis a matter of historical 
notoriety that the diversity on this very topic was not entirely 
banished from the primitive church a century after all the books 
of the New Testament which touch on the subject had been 
written. 

Again, look at the church of Corinth itself, whose attempts 
at division Paul so decidedly censured. The apostle explicitly 
informs us, that some members of the Corinthian church deni- 
ed the resurrection of the body. As to the reason of their de- 
nial, whether the- leaven of the Sadducees had infected them, 
or whether, as Greeks, they were misled by their philosophy 
falsely so called, and with Celsus despised the doctrine as " the 
hope of worms," the tlnig oxojfo'Xov, we know not : but for 
the fact Paul is our authority. "How," he remarks, "say 
some among you, that there is no resurrection of the dead ?" 
He then advances several arguments in favor of the doctrine, 
answers the philosophical objections to it, and proves to them 
the fallacy of their opinion on this subject : but not the least 
intimation is given, that those who believe in the resurrection 
should separate from those who denied it. This doctrine had 



* Gal. 4: 10. 

f According to the earliest records extant the difference in the 
time of celebrating Easter is referred to the apostles themselves. See 
Dr. Murdock's Mosheim I. 102, 103. 164. 



Dr. Schmucker's Appeal. 



33 



not, it is true, been so amply unfolded by any inspired writer 
as is done by Paul in his epistle to these very men, and we are 
unable to perceive how any believer in the Scriptures could 
now deny this doctrine. Yet the fact of the resurrection, to 
say nothing of the Old Testament, had been distinctly affirmed 
by the Saviour and his apostles, as must have been known to 
the Corinthians. 

It is therefore absolutely certain that the bond of primitive 
union, was not that of perfect unity of sentiment on religious 
subjects even in the days of the apostles themselves. That dif- 
ferences on other topics, especially on minor points of abstract 
doctrine, also existed, is evident from the fact expressly decla- 
red, that some even went so far as to fall into fundamental doc- 
trinal error, such as to " deny the Lord that bought them." 
Now every rational man will admit, that the progress of the 
human mind in the fluctuation of opinions is gradual, and that 
where the extremes occurred the intermediate gradations must 
have existed. It seems almost impossible for a mind elevated 
but a single grade above savageism, when for example the doc- 
trine was taught that Christ made an atonement for sinners, not 
to advert to the persons for whom this atonement was made, 
and to understand the declarations of the gospel as teaching, 
that it was made for somebody, either for all men or a portion 
of mankind. But although we have no reason to imao-ine that 
the same books which are differently understood by modern 
Christians, could have produced absolute unity of opinion among 
them ; w r e find no certain traces of dissension about points of 
abstract doctrine. As these abstract differences had no per- 
ceptible influence on christian practice, the primitive Christians 
probably did not even compare their views on many points of 
modern controversy, and may have differed on some minor top- 
ics without knowing it. Yet on some points they differed and 
discussed ; but Paul dissuades them from indulging in " doubt- 
ful disputations."* 

Having thus, as we suppose, satisfactorily ascertained, that the 
bond of union among the apostolic churches did not consist in a 
compact ecclesiastical organization of the entire church in any 
nation or country under one supreme judicatory ; nor in the 

* Rom. 14: 1 : Him that is weak in the faith (who has not fully ap- 
prehended all the christian doctrines) receive ye, but not to doubtful 
disputations (^ur/ et$ dicing iasig diaXoyiffixiav, without deciding on his 
scruples). 



34 Dr. Schmucker's Appeal. 

organization of the whole church on earth under one visible 
head, such as the pope and papal hierarchy ; and finally, that it 
did not consist in absolute unanimity of religious sentiment; it 
remains for us to inquire into the positive elements which did 
compose it— whilst each congregation transacted its ordinary 
business of government and discipline for itself, and constituted 
as it were one member of the body of Christ, what were the 
ties by which these several members were united together, and 
the Wl ? 1Ch Spirlt ° f br0therly love was P reserve d among 
We here presuppose the prevalence among the primitive 
Christians of that unity of spirit, which gave life and value to 
all the external forms of union. Without this, the church, even 
if externally bound together by a bond of iron, would be a life- 
less trunk destitute of that pervading spirit that gives interest 
and animation to the whole. But on this subject we are not 
permitted to cherish a moment's doubt. We are expressly 
told by Luke in his Acts of the Apostles :* " And the mul- 
titude of them that believed, were of one heart and of one soul" 
Then it was that the disciples continued "with one accord, 
breaking bread from house to house, and did eat their meat 
with gladness and with singleness of heart, praising God and 
having favor with the people."f It is this unity of spirit, this 
undissembled brotherly love, cherished in their bosoms and 
manifested in their conduct towards each other, which invested 
the example of the primitive church with such an omnipotence of 
moral power, and extorted from the surrounding heathen them- 
selves the exclamation : " See how these Christians love one 
another." But our object at this time is to ascertain, what 
were the principal external means of manifesting and perpet- 
uating this unity of spirit among the primitive christian churches. 

I. The first means of union was entire unity of name ; that 
is, the careful avoidance of all names, which implied difference 
or division. In the apostolic age, the followers of the Redeemer 
were technically called Christians, and only Christians. The 
churches in different places were distinguished by geographical 
designations, and by these alone. We read of the church at 
Jerusalem, the church at Corinth, the church at Rome, etc. 
but not of the Pauline or Apolline or Cephine church, nor of 
a church named after any other person but him, who bought 

* Acts 4: 32. f Acts 2: 46. 



Dr. Schmucker^s Appeal. 



35 



the church — not a part of the church, but the whole church, 
with his blood. Let it not be supposed, that this is an unim- 
portant feature of christian union. Paul the apostle did not 
thus regard it, when he so promptly met and repelled the at- 
tempt of those at Corinth, who adopted such sectarian names, 
saying " I am of Paul and I am of Apollas and I am of Cephas." 
He expressly forbade their adoption of such names, declaring 
that by so doing they implied, that their adopted leaders had 
died for them, and that they had been baptized into their names. 
The sentiments of the church, during the earlier centuries, may 
be learned from the declaration of Lactantius at the commence- 
ment of the fourth century : " The Montanists, Novatians, Val- 
entians — or whatever else they may call themselves, have ceas- 
ed to be Christians, because they have renounced the name of 
Christians, and called themselves by the names of men." (In- 
stit. div. 1. IV. c. 30). This estimate of the importance of 
unity of name, is doubtless overwrought ; yet the influence of 
different names is far from being unimportant at present. 
" Names are things" said that distinguished and laborious ser- 
vant of Christ, the Rev. Dr. A. Green, when on assuming the 
editorial chair of " The Presbyterian Magazine," he changed 
its title to Christian Advocate. His reasons for this alteration 
he thus assigns : " We usually form some judgment of a pub- 
lication from its title ; and indeed, it is for this very purpose 
that a title is given. Now on hearing of a Presbyterian Mag- 
azine, some, it appears, have set it down at once as a sectarian 
work, of which the main and ultimate design would be to dif- 
fuse and defend the doctrines and opinions which are peculiar 
to the Presbyterians, and on this account they have resolved to 
give it no encouragement." What is here acknowledged of 
the term Presbyterian, is equally true of every other sectarian 
name of christian churches. Whilst it is conceded that the 
substitution of geographical for sectarian names could not re- 
move the whole difficulty ; it is equally certain that it would 
not be without its influence. Even Celsus, the bitter foe of 
Christians, when charging on them as criminal their differences 
on nonessentials which prevailed among them in his day, was 
compelled to acknowledge as one bond of union among them, 
their unity of name. Thousands of enlightened, true Christians 
of different denominations differ only in name. And thousands 
there are among the more ignorant, who exhibit much acerbity 
against other sects and prepossessions for their own, and yet 



36 Dr. Schmucker's Appeal. 

are ignorant of all the points of distinction between them ex- 
cept the name. 

The second bond of union among the primitive churches, 
was unity of opinion on all fundamental doctrines, that is, the 
profession of a creed of fundamentals. That the primitive 
Christians, notwithstanding their minor differences, did agree on 
all fundamental doctrines, is evident, because they possessed 
either the oral instruction of the apostles, or the same sacred 
records of them which have produced such unity in fundamen- 
tals among modern Christians. It is presupposed by the apos- 
tle s injunction " earnestly to contend for the faith once delivered 
to the saints for, before they could contend for the faith, 
they must have a general understanding among them at least as 
to what the fundamentals of that faith are, for they were also 
commanded to abstain from "doubtful disputations," and not 
to judge their brethren for minor differences. It is finally 
proved by the fact, that they required of every candidate for 
baptism a profession of his creed of faith prior to the adminis- 
tration of the ordinance : "If thou believes t" (said Philip to the 
eunuch) "with all thine heart, thou may est be baptized. And 
he (fswered and said, I believe that Jesus Christ is the Son of 
Ixod _ The custom of requiring of all applicants for baptism 
a confession of their faith in the fundamentals of the gospel, 
seems to have been general throughout the whole church. 
* or among the earliest documents of christian antiquity that 
have reached us, there is one which by the universal testimony 
of the christian fathers, is an authentic collection of the several 
points of doctrine to which this assent was required from the 
days of the apostles, we mean the so called Apostles' Creed. 
Ihis creed is highly interesting and important, especially to 
modern Christians ; first, because it shows what the primitive 
church universally understood the Scriptures to teach ; and 
secondly, because it incontestibly establishes the fact, that the 
primitive church, when guided by the inspired apostles, and 
soon after, deemed it lawful to require unanimity only in fun- 
damental doctrines in order to the unity of the church. This 
creed let it further be remembered, was the only one which 
was adopted in the church of Christ until the fourth century, in 
which the council of Nice adopted one of the same import, and 
of but httle greater length. Some small variations are found in 

* Acts 8: 37. See also Rom. 12: 6. 2 Tim. 1: 14. Jude v. 3. 



Dr. Schmucker's Appeal. 



37 



the earliest copies, but substantially it reads thus :* / believe in 
God the Father Almighty, the Maker of heaven and earth : 

And in Jesus Christ, his only Son our Lord; who was con- 
ceived by the Holy Ghost, born of the virgin Mary, suffered 
under Pontius Pilate, ivas crucified, dead and buried. — The 
third day he rose from the dead, he ascended into heaven, and 
sitteth on the right hand of God the Father Almighty , from 
thence he shall come to judge the quick and the dead. 

I believe in the Holy Ghost, the holy catholic or universal 
church ; the communion of saints ; the forgiveness of sins ; 
the resurrection of the body, and the life everlasting. 

To this, some copies add the sentence " descended into 
hades, or the place of departed spirits but it was not found in 



# The earliest copies of this symbol are in the Latin language. 
There are several various readings extant, which probably originated 
in different Western churches, which used this symbol. We shall 
give the symbol, together with the various readings in parentheses, 
so that the reader may at one glance see the whole, and also per- 
ceive that even with the added variations, it was still a creed which 
all orthodox Protestants can subscribe : 

I. Credo in (unum) Deum, Patrem omnipotentem creatorem coeli 
et terrae ( u creatorem coeli et terrae" defuit in orient, et Rom. antiquo 
symbolo : in Aquilejensi autem positum ©rat, " invisibitem et impassi- 
bilem.") 

II. Et in Jesum Christum filium ejus unicum, Dominum nostrum, 
(" et in unum Dominum nostrum, Jesum Christum, filium ejus uni- 
genitum," ita addendo et transponendo legit olim Ecclesia orientalis.) 
Qui conceptus est de Spiritu sancto ; natus ex Maria virgine ("qui 
natus est de Spiritu sancto ex Maria virgine" communis olim lectio 
erat.) Passus sub Pontio Pilato, crucifixus, mortuus et sepultus, de- 
scends ad inferna ; (" crucifixus sub Pontio Pilato et sepultus" sim- 
pliciter olim multi legebant ; Aquilejense tandem symbolum addidit 
"descendit ad inferna ;" ex quo symbolo Sec. VI. Romana ecclesia 
hanc appendicern suo symbolo inseruit) tertla die resurrexit a mor- 
tuis ; ascendit ad coelos ; sedet ad dextram Dei Patris omnipotentis. 
Inde venturus est judicare vivos et mortuos. 

III. Credo in spintum sanctum (" et in spiritum sanctum" olim), 
Sanctam (" wnam" orieutales addiderunt) Ecclesiam Catholicam ; 
sanctorum communionem, (" catholicam, ex sanctorum communio- 
nem" ex Niceno forsan symbolo insertum, olim defuit), Remissionem 
peccatorum ; Carnis {hvjus symb. Aquilej. addidit) resurrectionem ; 
et vitam aeternam. Amen, ("vitam aeternam" in plerisque olim sym- 
bolis desiderabatur). See Clemm's Einleituug in die Religion und 
Theologie, Vol. IV. p. 459. 

6 



38 



Dr. Schmucker's Appeal. 



the creed of the Latin churches, until the sixth century. Here 
then we have the series of doctrines, the belief of which was 
the bond of union in the church of Christ during three hundred 
years ; and was regarded as sufficient for ecclesiastical union, 
without any inquiry as to differences on minor points. All who 
adopted these doctrines and adorned them by a consistent walk, 
were regarded as worthy members of the one, universal church 
of Christ, were every where admitted to sacramental commun- 
ion by right. All professing these doctrines, and residing in 
the same place, were united into one church, and worshipped 
together ; and different christian churches, occupying the same 
geographical ground, and distinguished from each other by dif- 
ierences concerning doctrines not contained in this creed, had 
no existence in the church for several centuries : were totally 
unknown during the golden age of Christianity. To this sum- 
mary of doctrine some few articles were added in after ages by 
different councils, to meet several fundamental heresies which 
arose. But the additions are few, and generally composed 
with studious brevity. In reference to these doctrines, which 
he had just before expressed in his own language, Irenaeus, a 
strenuous defender of the faith against various heretics, a disci- 
ple, of Polycarp, the friend of the apostle John, makes the fol- 
lowing remarks (which are equally applicable to the several 
orthodox Protestant churches though they are so lamentably 
divided) : " This faith the church has received, and though dis- 
persed over the whole world, assiduously preserves as if she in- 
habited a single house ; and believes in these things as having 
but one heart and one soul : and with perfect harmony pro- 
claims, teaches, hands down these things, as though she had 
but one mouth. For though there are various and dissimilar 
languages in the world ; yet the power of the faith transmitted 
is one and the same. Neither the churches in Germany, nor 
in Iberia, (Spain), nor among the Celtae (in France), nor in 
the East, nor in Egypt, nor in Lybia, nor in the middle regions 
of the world (Jerusalem and the adjacent districts) believe or 
teach any other doctrines. But as the sun is one and the same 
throughout the whole ; so the preaching of the truth shines 
every where, and enlightens all men, who are willing to come 
to a knowledge of truth. Nor will the most powerful in speech 
among the governors of the churches say any thing more than 
these ; (for no one can be above his master) ; nor the most 
feeble any thing less. For as there is but one faith, he that is 



Dr. Schmucker's Appeal. 



39 



able to speak much cannot enlarge ; nor he who can say little 
diminish it."* 

In the earlier part of the fourth century (A. D. 325) the 
Nicene Creed was adopted in order to exclude the Arians from 
the church. It is little else than a repetition of the apostles' 
creed, with several clauses referring to the error of the Arians. 
The synod of Constantinople about fifty-six years afterwards 
(A. D. 381) still further enlarged this summary, by the addi- 
tion of several clauses concerning the worship of the Holy 
Spirit, the validity of baptism, etc. This creed as enlarged by 
the synod of Constantinople, is contained in the symbols of the 
Lutheran church in Europe, and also in the Prayer Book of 
our Protestant Episcopal brethren in this country. It reads 
thus : 

" I believe in one God, the Father Almighty, Maker of 
heaven and earth and of all things visible and invisible. 

" And in one Lord Jesus Christ, the only begotten Son of 
God, begotten of his Father before all worlds ; God of God, 
Light of Light, true God of the true God, begotten not made, 
being of one substance with the Father, by whom all things 
were made ; who for us men and for our salvation, came down 
from heaven and was incarnate by the Holy Ghost of the virgin 
Mary, and was made man and was crucified also for us under 
Pontius Pilate. He suffered and was buried, and the third day 
he rose again, according to the Scriptures, and ascended into 
heaven, and sitteth on the right hand of the Father ; and he 
shall come again with glory to judge both the quick and the 
dead ; whose kingdom shall have no end. 

" And I believe in the Holy Ghost, the Lord and Giver of 
life, who proceedeth from the Father and the Son, who with 
the Father and the Son together is worshipped and glorified, 
who spake by the prophets. And I believe in one catholic 
and apostolic church. I acknowledge one baptism for the re- 
mission of sins ; and I look for the resurrection of the dead and 
the life of the world to come.! " 

* Irenaeus adv. haereses, L. I. c. 3. p. 46. ed. Grabe : and Mason's 
Plea, p. 41. 

f The following is the Greek original of the Nicene Creed, as pre- 
served in the History of Socrates, L. I. c. 8. By a comparison of it 
with the above version, the reader may distinguish the additions made 
by the council of Constantinople. 

JIunsvofxsv slg sva Oeov, narega Ttavtoxqctxoga, navxmv ogccxav xe xa* 



Dr. SchmucJcer's Appeal. 

These symbols, let it be remembered, we adduce not for the 
purpose of proving the doctrines contained in them, (a point 
to be established only by the Scriptures) but in order to estab- 
lish two facts highly important to our inquiry, viz. 1) that the 
ear y Christians did require assent to certain articles of christian 
faith;) and 2) that these articles to which assent was required, 
were only fundamental doctrines and facts of the christian re- 
ligion. 

It is thus evident that unity of opinion on fundamental doc- 
trines and on those alone, constituted one of the principal bonds 
o union among churches in the early ages. It is moreover 
clear, as the several orthodox protestant churches of our land 
cordially embrace all the doctrines enumerated by Irenaeus and 
the Apostles' and the Nicene creeds, that they ouo-ht not on 
the principles of primitive Christianity, to be cut up into different 
sects, but should be united into one universal church. But in- 
stead of all the Protestant churches embracing one common 
creed of fundamentals, and holding it up to the view of the 
world as the symbol of their unity in the faith as Christians did 
in the earlier ages at every case of baptism ; the use of different 
creeds naturally inculcates the idea of doctrinal difference in- 

aogaxatv novr m v. Kai ug ha Kvgiov I W ovv Xgiaxov, tov vlov tov 
Veov, ysvvrj&svxa ix tov IlrnQog [iovoysv Vl tovt saxiv ix x V g ovaiag tov 
Uaxgog, Owvjx Osov xai cpcog ix cpuxog, Oeov al^ivov ix 0sov aX V - 
Vivov, yzwifiivTu ov Tioii^evja, o^ioovaiov tw naxgi, di ov xa navxa 
eysvsxo, xa t« iv tm ovgava, xai ra sv t V y % di r^ag av&gunovg, xai 
Oca x n v W nsgav aca^otav xaxd&ovxa xai vagxco&evxa xai svav&gamT)- 
cavxa nadovxa xai avauxavxa x V xgix V avsl&ovxa slg xovg ohga- 

rovg, eqxo^vov xgivai frvxag xai rsxoovg. Kai Big to dyiov Ttvsvua. 
The above was the original form of the creed, and contains all that 
catechumens were required to repeat as their confession. The fol- 
lowing clause was however added by the Nicene fathers, and all 
ministers were required also to subscribe to it : Tovg ds Uyovxag bxi 
yv noxs on owe V v, xai rrg V v yzvv^vai ovx tjv, xai bxi i* ovx bvicov 
zysvexo, ^ e | kxsgag VTioaxaamg ?; ovaiag cpaaxovieg elvai, ?) xxi<sxov y ?; 
xgmxov, n aXlomzov xov vlov tov Owv, avad^ax&i 1) ayia xaSolixi) 
xai anoaxohxi] exxX W ia, i. e. The holy, catholic and apostolic church 
condemns (the opinion of) those who say, that there was a time when 
the bon of God did not exist, and that before he was begotten he did 
not exist, and that he was made out of things that were not, or who 
say that he is of some other hypostasis or substance, or that he was 
created, or that he is changeable or subject to variation. See Clemm's 
kmleitung in Religion und Theologie, Vol. IV. p. 464-5. 



Dr. Schmucker's Appeal. 



41 



stead of unity ; and their great length, by bringing to light all 
the minor differences, and ranking them indiscriminately with 
the fundamentals, and making them the basis of separate 
churches, inevitably must tend to throw into the shade our real 
fundamental union and perpetuate the schisms in the body of 
Christ. 

The third bond of union among the primitive Christians, 
was the mutual acknowledgement of each other's acts of disci- 
pline. If an individual was excommunicated or under censure 
in one church, he could not obtain admission into any other. 
As a security against imposition, it was customary for persons 
in good standing, when travelling into strange places, to take 
letters of introduction, or certificates of their good standing from 
the pastor. When any one was destitute of such certificate, 
his application for church privileges was always rejected. To 
these letters Paul refers, and expresses the opinion, that he 
would need no such document among the Corinthians, as he 
was well known to them : " Need we, as some others, epistles 
of commendation to you, or letters of commendation from you ? 
Ye are our epistle, written in our hearts, known and read of all 
men." * This same custom was prescribed in the church for 
centuries, and numerous synodical decrees were enacted for its 
confirmation. In the apostolic Canons or Regulations we find 
the following : 

Canon 12. Ev tig ndtjgwoQ t] kaixog aqxogtoptvog, rjtoi ccSea- 
Tog, ajiek&oov eig tuganoXei, dey&r] avav ygafAfA.atwg avotati^wv, 
aqogi&G&aj %ai 6 desctpevog nat 6 dtx&eig." f That this regu- 
lation prevailed from the very days of the apostles, is highly 
probable, because, as we have seen, Paul himself makes men- 
tion of letters of this nature. At the oecumenical or general 
council held at Nice, in the year A. D. 325, at which were 
present ministers from the greater part of the christian world, 
the following resolution, or canon, was adopted : 

Resolution or Canon 5. In regard, to those persons, wheth- 
er clergymen or laymen, who have been excommunicated by a 
bishop, the existing rule is to be retained, namely, that they 

* 2 Cor. 3: 1—4. 

f If any excommunicated clergyman, or a layman who has been ex- 
communicated, or denied admission (as member of the church), go to 
another city and is received without letters of recommendation, both he 
who 7'eceives him, and the person thus received shall be excommunicated. 



42 Dr. SchmucJcer's Appeal 

shaU not be restored by any other than by the one who excom- 
municated them. Inquiry ought however to be instituted, 
whether their expulsion from the church was not occasioned by 
a contentious spirit or some other mean or hostile passion. 
And in order that this may be properly done, there shall 
annually be two synods held in each province, and at these 
meetings of the bishops, suitable examinations shall be institu- 
ted, in order that every person may see the justice of the ex- 
communication of those who transgressed against (the regula- 
tions of) the bishop, until the assemblage of bishops shall, if 
they see fit, pronounce a milder sentence. One of those synod- 

ThefaT*^ ShaU ^ Md ^ SpriUg fa$t ' the 0t ^ eT in 

. At the council or synod of Antioch, held i'n A. D. 341 
sixteen years after that at Nice, a resolution of just the same 
import was passed : 

. Resolution 6. If any person has been excommunicated by 
his bishop, he shall not be restored by any one else than that 
bishop himself, unless his case has been examined by the council 
or synod, and a milder sentence been obtained. This regula- 
tion shall be applicable alike to laymen, presbyters, deacons, 
and all the clergy.^ * 

From these testimonies it is abundantly evident, that the 
churches in the earlier centuries fully acknowledged the disci- 
plinarian acts of each other : nor is it difficult to perceive the 
salutary influence which would result from such mutual marks 
of confidence. Carried to a reasonable extent, they would give 
an efficacy to church discipline, which it has almost entirely 
ost in modern times. This regulation would cherish brotherly 
love between the churches, and tend to give visibility to their 
union. J 

The fourth bond of union among the primitive Christians 
was sacramental and ministerial communion. This feature is 
one of very extensive application and most salutary influence 
on the different portions of the christian church. The apostle 
Faul may be regarded as inculcating it in his declaration to the 
Christians at Corinth ; " For we being many, are one bread and 
one body (that is, you at Corinth, I and my fellow-Christians 
here at Ephesus, from the midst of whom I am addressing you, are 

# Fuch's Bibliothek der Kirchenversammlungen, Vol. I. p. 394. 
f Ibid. Vol. II. p. 62. 



Dr. Schmucker's Appeal 



43 



one body) ; for we are all partakers of that one bread"* 
Accordingly we find, that in the earliest period to which the 
records of christian antiquity extend, every church received to 
communion as fully as its own members, the members and min- 
isters of every other acknowledged christian church on earth, 
upon evidence of their good standing. Strangers coming from 
other churches were required to present letters or certificates of 
their standing ; and all Christians, whether clergy or laymen, 
regarded it as a duty to commune with the members of any 
other church, at which they happened to be present. It was a 
common custom for Christians in the earlier centuries, when 
travelling, to take such certificates of membership with them ; 
and when stopping in a city or town, they sought out the 
Christians living in it, and received from them every mark of 
attention and friendship. These letters were termed Uterae 
formatae or ygau^axa TSTvnmfASva, as they were of a particular 
form to prevent counterfeits ; they were sometimes denominat- 
ed epistolae communicatoriae, or ygupixaxa xoivcoptv.a, letters of 
ecclesiastical communion or fellowship. f 

The broad principle of scriptural christian communion extends 
indiscriminately to all whom we regard as true disciples of 
Christ. Thus it is laid down by Peter in his vindication, when 
censured for communing with Gentile converts : " thou wentest 
in to men uncircumcised and didst eat with them." J His ar- 
gument is thus summed up, after he had detailed the facts on 
which it rested ; " Forasmuch as God gave them the like gift, 
as he did unto us, who believed on the Lord Jesus Christ ; 
what was I, that 1 could withstand God V 

It is equally certain that ministerial communion and official 
acknowledgement pervaded the church in her primitive ages. 
The regulations made by different synods or councils to prevent 
the abuse of this privilege incontestibly establish its existence. 
But even in the apostolic canons we find the following : 

Canon 32. Mr\dtva twv Isvwv imaxoTicov r\ ngeofiuiegcDv q 
diuxovcov dvev ovgicciixoov ngoodtytadcu ' y.ai iniqegof-ievcDv 
avcouv avaxgiveG&woav ' kv.i ?]f.iev wot xtigvxtg X7\q euoefitictQ 
ngoGdeyea&uoav ' el ds wye, t?]v ygeiav avzotg inixogtiyrjouvieg, 

* 1 Cor. 10: ]7. 

t Neander's Allgemeine Geschichte der Christlichen Religion und 
Kirche, Vol. I. p. 320. 
\ Acts 12: 3, 17. 



44 Dr. Sekmucker>8 Appeal 

tig MPww amovg M ngoadeUa^ ■ noUu yag xaia ov„ap- 
nayriv yiv£Tui>* 

At the synod of Carthage, held A. D. 348 or 349, it was 

resolved that " no one shall receive a minister without letters 
jrom his bishop: \ 

If furnished with suitable testimonials a minister in one part 
of the church was acknowledged as such in every other, and if 
present at public worship was ordinarily invited to take part in 
conducting the services. 

The tendency which such free sacramental intercommunion 
as opportunity offers with all over the whole earth who present 
credible evidence of genuine discipleship, cannot readily be cal- 
culated. I he views and principles and feelines which it pre- 
supposes, constitute important elements of the millennial union of 
the future church. God grant their speedy dissemination over 
the church universal ! 

The fifth means by which unity was promoted and preserv- 
ed among the primitive Christians, was occasional epistolary 

lTT m Tr?' ° f l h ? faCt We have abundant proof in the 
epistles of Clement Polycarp, Ignatius and Barnabas, who are 
enned apostolic fathers, because they lived partly in the apos- 
tolic age Some of these epistles are doubtless spurious and all 
corrupted, yet enough remains to answer the purpose for which 
we adduce them to show that they were letters written to dif- 
lerent churches to promote doctrinal and ecclesiastical union 
among them. The age immediately subsequent to the apos- 
tles furnishes numerous instances of such epistolary communion 
of the churches From Eusebius we learn that Dionysius of 
Corinth about the year A. D. 160, sent abroad numerous epis- 
tles ofthiskmd. " And first (says Eusebius*) we must speak 

* "Let no one~n?ceiv7^^^ 
deacons without letters of recommendation; and the letters that are 
brought must be examined. If they prove to be pious preachers 
(preachers of p,ety) let them be received : but if they do not; their 
immediate necessities should be supplied, but thev must not be re- 
ceived into communion. For many instances of fraud have occurred 
mthis matter." Koepler's Bibliothek der Kirchenvater, Vol. IV. p. 

f Fuch's Bibliothek der Kirchenversammlimgen, Vol. III. p. 35 
^ * Eusebius, IV. ch. 33. Kal ngfcov ys mgl Jcovvaiov matin- 
° X \ T f T?/ f Z MQOixlae tov rijg imaxonyg iyxszslouno dgoyov 

xcu ojs t V g b&wv cpdoxovlag ol (xovov tolg vn altbv, &X£ rjd V xui jol; 



Dr. Schmucker's Appeal. 



45 



of Dionysius, who was appointed over the church at Corinth, 
and imparted freely not only to his own people, but to others 
abroad also, the blessings of his divine labors. But he was most 
useful to all in the general epistles which he addressed to the 
churches. One of them is addressed to the Lacedaemonians, 
and contains instructions in the true religion, and inculcates 
peace and unity : one also to the Athenians, exciting them to 
the faith and the life prescribed by the gospel, from which he 
shows that they had swerved, so that they had nearly fallen 
from the truth since the martyrdom of Publius, their leader 
(bishop) which happened in the persecutions of those times. 
The necessity of such letters as means of christian instruction, 
is at present superseded by the universal dissemination of the 
holy Scriptures; yet as bonds of christian union, they may still 
be occasionally resorted to with the happiest results, especially 
between Christians of distant countries as a substitute for per- 
sonal intercourse. We cannot but commend the epistle of the 
venerable Dr. Planck of Germany, to the General Synod of the 
Lutheran Church in this country, as also the epistles of the 
Congregational and Presbyterian churches of the United States 
to the Christians of the same denomination in Europe. Still, 
all these epistles bear on their front the badge of schism ; for 
they were addressed by particular sects of Christians, not to 
Christians of another country generally, but only to Christians 
of the same sect. They are epistles from followers of Paul and 
Apollos in one land, to disciples of the same leaders in another. 
So completely has sectarianism separated the several denomina- 
tions, that by many it is regarded as immodest to address any 
others than those of their own sect. Instead of that community 
of interest between all the members of Christ's body, which the 
apostle inculcates, " so that all the members should have the 
same care one for another, and whether one member suffer, all 
the members suffer with it sectarianism has taught each 

im rr,g attodanijg ay&ovwg ixoivavsf XQW^ UMTClT0V anaati eavrov 
y.a&iuTag, iv alg vnsivnovzo xad-ohxaig nqog Tag ixxXrjatag enicrioXcug ' 
mv ianv, i] [iiv ngog daxedaifioviovg, ogd-odo&ag xomipjiMrj, stQijvrjg is 
v.ai kvwaswg vtto&stlw] ' 1) Ss ngog J A&t]vaiovg, disysgjuo] manag xal 
%i\g xawio svayydlov noliruag ' i)g bhycogtivavTag iXt/x^h W av F?" 
gov dstv anoaiavTag iov Xo/ov, e| ovtisq xhv ngoeaxuTa amwv JIov- 
nfoov {xaQTVQ^vai naxa Tovg tots avvffi] diwypovg. 
* ] Cor. 12: 26. 

7 



46 Dr. Schmucker's Appeal 

member of the body to stand aloof from the others, has taught 
them by no means to « have the same care one for another !!" 

I he last bond of primitive union was the occasional consulta- 
tion oi dirferent churches by representatives convened in a coun- 
cil or synod. This means of prolonging unity among Christians 
was for several reasons not very frequently resorted to in the 
apostolic age. The continual journies of the apostles tended 
m a measure to answer the same purpose. How often coun- 
cils lor mutual consultation were held, prior to that at Rome, 
mentioned by Eusebius, we know not ; but the principle being 
sanctioned by the apostolic example, Acts xv, the church 
sftouid apply it just as extensively as is found to promote the 
spirit oi union, brotherly love and order amono- Christians. As 
however neither Christ nor his apostles have appointed such 
bodies as courts of judicature or appeal; it is probable, that 
whatever business of this kind is referred to the more extensive 
judicatories, their decisions should be regarded mainly as advi- 
sory, and should have no other force than results from the evi- 
dence alleged in support of the opinion given. The danger 
oi sucn General Synods, Assemblies, or Conventions, arises not 
so much from the number of churches represented in them, 
as from the great number of the delegates, from the degree of 
power conferred on them by the elementary members of Christ's 
body, the individual churches ; and from the amount of actual 
business which is transferred from the churches in their elemen- 
tary capacity, to these judicatories. If the delegation be small, 
so that the whole body will not be unwieldy ; if the business 
transacted be not such as properly belongs to the individual 
churches ; if it relate only to the general interests of the church ; 
and it the powers of the body be only advisory ; this principle 
of mutual consultation might to a certain extent be safely em- 
ployed. J 

In view of these facts and principles, the writer regarded 
with high approbation the proposition for a re-or conization of 
the General Assembly of the Presbyterian Church by making 
it an Advisory Council. That measure, which was proposed 
in the Biblical Repertory of 1832, was by uncontradicted fame 
attribute^ to the Rev. Dr. Alexander, and contains a distinguish- 
ed specimen of practical wisdom, and enlarged views of the 
principles of our holy religion, in their application to ecclesias- 
tical jurisprudence. On precisely the same general principles, 
the General Synod of the Lutheran Church in this country was 



Dr. Schmucker's Appeal. 



47 



founded seventeen years ago, and of its salutary and safe prac- 
tical operation, scarcely a dissenting voice is heard among the 
enlightened friends of evangelical piety among us. 

We have thus endeavored faithfully to exhibit the features 
which constituted the unity of the primitive church. Let us 
now pursue the subject further, deduce the principles furnished 
by these facts, and finally develope a plan to restore the unity 
ot the body of Christ on the same apostolic principles, which 
constituted it in the primitive ages ; a consummation which 
ought to be devoutly wished for by every disciple of that Sav- 
iour who so earnestly prayed for the union of his followers ; 
an object so dear to the heart of the nobleminded Calvin, that 
to accomplish it he says: " As to myself '. were I likely to be 
of any service, 1 would not hesitate, were it necessary , for such 
a purpose to cross ten seas.'' (Quantum ad me attinet, siquis 
mei usus fore videbitur, ne decern quidem maria, si opus sit, ob 
earn rem trajicere pigeat. Calvin's Epist. p. 61). 



CHAPTER III. 



Whilst contemplating the church of the Redeemer from 
the time when the Master tabernacled in the flesh, to the 
present day, we are, as was formerly remarked, forcibly struck 
by the contrast between her visible unity in the earlier centu- 
ries, and the multitude of her divisions since the Reformation. 
During the former period, the great mass of the orthodox chris- 
tian community on earth, constituted one universal or catholic 
church ; excepting only several comparatively small clusters of 
Christians, such as the Donatists and Novatians. Now, the 
purest portion of God's heritage, the Protestant world, is cleft 
into a multitude of parties, each claiming superior purity, each 
maintaining a separate ecclesiastical organization. The separa- 
tion of the Protestants from the Papal hierarchy, was an insu- 
perable duty ; for Rome had poisoned the fountains of truth by 
her corruptions, and death or a refusal to drink from her cup 
was the only alternative. " Babylon, the great, was fallen" 



48 



Dr. Schmucker's Appeal. 



under the divine displeasure, and "the voice from heaven" 
must be obeyed, " Come out of her, my people, that ye be not 
partakers of her sins, and that ye receive not her plagues."* 
But that the Protestants themselves should afterwards separate 
from each other ; should break communion with those whom 
they professed to regard as brethren, was inconsistent with the 
practice of the apostolic church, and, at least in the extent to 
which it was carried, and the principle on which it was based, 
detrimental to the interests of the christian cause. But it must not 
be forgotten, that the position thus assumed, was, so far as its ulte- 
rior results are concerned, rather adventitious than designed. The 
Protestant churches struggled into existence amid circumstances of 
excitement, oppression and agitation both civil and ecclesiastical. 
This state of things was highly unpropitious alike to the forma- 
tion of perfect views of church polity in theory, and their intro- 
duction in practice. The Reformation itself, could not have 
been effected, unless aided by the civil arm, which protected 
its agents from papal vengeance. A total exclusion of the civil 
authorities from ecclesiastical action, would probably have blast- 
ed the Reformation in the bud ; even if the views of the earlier 
Reformers had led them to desire such exclusion. Owing 
partly to these circumstances, and partly to the remains of pa- 
pal bigotry still adhering to them, the Protestants in different 
countries successively assumed organizations not only entirely 
separate, as in some respects they properly might be ; but hav- 
ing little reference to the church as a whole, and calculated to 
cast into the back ground the fundamental unity which actually 
exists between them. Without entering into a detail of their 
origin, it may not be amiss, in view of the popular reader, to 
advert to the successive dates of their formation. 

The Lutheran church grew up with the Reformation itself, 
which commenced in 1517. The early history of the one, in 
Germany, Denmark, Prussia, Sweden, and Norway is also the 
history of the other. The commencement of the church may 
be dated, either from 1520, when Luther renounced his allegi- 
ance to popery, by committing the emblems of papal power, 
the bulls and canons, to the flames ; or, more properly it may 
be fixed at 1 530, when the reformers presented their confession 
of faith, to the emperor and diet at Augsburg. It is to be re- 
gretted, that this eldest branch of the Protestant church adopt- 



* Rev. 18: 3, 4. 



Dr. Schmuckers Appeal. 



49 



ed a sectarian name ; thus fostering excessive reverence for the 
opinions of an illustrious yet fallible servant of God, erecting 
them into a standard of orthodoxy, and making his doctrinal at- 
tainments the ne plus ultra of ecclesiastical reformation. For, 
the church being termed Lutheran, it was a very popular argu- 
ment, which bigots did not fail to wield, that he who rejected 
any of Luther's opinions was untrue to the church which bore 
his name. Had some generic designation been assumed, and 
only generic principles been adopted for the organization of the 
church, the work of reformation might have been gradually ad- 
vanced until every vestige of popery was obliterated, without 
hurling the charge of unfaithfulness at any one. Yet, it is but 
justice to that distinguished servant of God to add, that the 
name was given to his followers by his enemies from derision, 
whilst he protested against it with his accustomed energy. " I 
beg (said he) that men would abstain from using my name, 
and would call themselves not Lutherans, but Christians. 
What is Luther ? My doctrine is not mine. Neither was I 
crucified for any one. Paul would not suffer Christians to be 
called after him, nor Peter, but after Christ (1 Cor. 3: 4, 5). 
Why should it happen to me, poor, corruptible food of worms, 
that the disciples of Christ should be called after my abomina- 
ble name ? Be it not so, beloved friends, but let us extirpate 
party names, and be called Christians ; for it is the doctrine of 
Christ that we teach." 

The German Reformed church was next established through 
the agency of that distinguished servant of Christ, Zwingli. He 
commenced his public efforts as a Reformer in 1519, by oppos- 
ing the sale of indulgences by the Romish agent Sampson. In 
1531 a permanent religious peace was made in Switzerland, 
securing mutual toleration both to the reformed and to the 
Catholics, and thus stability was given to this portion of the 
Protestant Church. 

The Episcopal church may be dated from 1533, when 
Henry VIII. renounced his allegiance to the pope, and separated 
the church of England from the papal see ; although the work of 
actually reforming this church was accomplished at a later date. 

The Baptist church may be referred to the year 1535, 
when Menno Simon commenced his career; or to 1536, 
when it was regularly organized. 

The Calvinistic or Presbyterian church, using the phrase to 
designate the church established by Calvin himself, may be 



50 Schmucker's Appeal 

dated at 1536, when he was appointed minister at Geneva or 
more properly at 1542 when he established the presbytery there 
The Presbyterian church in England, Scotland and America' 
may be regarded as a continuation of the church, founded by' 
this eminent servant of God. ™ 
, Th 1 e C™gregational or Independent church may be dated 
from 1616, when the first Independent or Congregational h ch 
was organized m England by Mr. Jacob ~ 

The modern itfor^W « or church of the ffmted 
Brethren, may be regarded as originating in 1727 when Count 
Zinzendorf and Baron Waterville were selected ^ ai fcctors o 
he fraternity. Both the Moravian and the Baptist lurches 
trace their origin to christian communities prior to the Reforma- 
tion^ But our design is merely to enumerate the dates of the 
existing most extensive Protestant denominations; in doin ff 
which, we have selected the earliest periods, in order that read? 
ers of no particular church might dissent or feel aggrieved 

I he origin of the Methodist church may be traced to 1729 
when its honored founder Mr. John Wesley, and Mr Moman 

ZTuZl thelr meedngS the PmCtiCal Study ° f the sac ^ ed 
Numerous other denominations of minor extent, are found 
among us whose principles coincide more or less with those of 
the churches here specified All these together constitute the 
aggregate Protestant church, and are the great mass of the visi- 
ble church of the Redeemer, engaged in promoting his mediate- 
rial reign on earth, and owned by his Spirit's blessing. 

Causes of sectarian strife between the different branches of the 
Protestant church. 
In continental Europe the sectarian principle is not exhibited 
in its full development. There, either the Lutheran or Re- 
formed church, and in some instances both are established by 
law ; and the number of dissenters, if any exist, is very small. 
In England, where a greater amount of liberty is enjoyed, and 
the press is unshackled, dissenters from the established church 
are iar more numerous. But it is only in these United States 
where Christianity has been divorced from the civil government' 
and restored to its primitive dependence on its own moral power' 
that all sects are on perfect equality, and the natural tendency 
of sectarianism is witnessed in its full latitude. The separation 
between church and state is worthy of all praise, and demands 



Dr. Schmucker's Appeal, 



51 



our warmest gratitude to Heaven. It has restored the Ameri- 
can Protestant church to the original advantages of the golden 
age of Christianity in the apostolic days. In this land of refuge 
for oppressed Europe, God has placed his people in circumstan- 
ces most auspicious for the gradual " perfecting " of his visible 
kingdom. Here we are enabled, unencumbered by entangling 
alliances with civil government, to review the history of the 
Redeemer's kingdom for eighteen hundred years, to trace the 
rise and progress of error in all its forms, to witness the effects 
of every different measure, and by a species of experimental 
eclecticism, rejecting every thing injurious, to combine all that 
has proved advantageous, and incorporate it in the structure and 
relations of the Protestant church. And has not God, in his 
providence called us to this work ? Has he not, by our pecu- 
liar situation imposed on us this obligation ? Ought not every 
man, be he minister or layman, who wields any influence in any 
christian denomination, strive to rise to the level of this sublime 
undertaking, and inquire : Whence originates the strife among 
the different branches of the Protestant church ; and how may 
their union on apostolic principles be most successfully effected ? 
Among the causes of this strife we may enumerate the following : 

1. The absence of any visible bond, or indication of union, 
between the different churches in any city, town or neighbor- 
hood, whilst each of them is connected to other churches else- 
where of their own denomination. This circumstance constant- 
ly cherishes the unfriendly conviction, that each church prefers 
other distant churches to their own neighboring brethren. If 
the churches were all independent, having no closer connexion 
with any others abroad, than with their neighbors at home, 
there would be less occasion for this feeling. "No bond of out- 
ward union at all, would be more conducive to brotherly love 
among neighbors, than a bond which excludes those around, 
us and unites us to others afar off. The effect of this stimulant 
to apathy or disregard between neighboring disciples of the 
same Saviour is witnessed in our cities, which contain several 
churches of the same denomination, united by a common con- 
fession and by their Synodical or Presbyterial relations. How 
much nearer do the churches of the same denomination feel to 
each other, than to other sects not thus connected, though equal- 
ly and sometimes more contiguous ! 

2. The next cause of strife among churches is their separate 
organization on the ground of doctrinal diversity. Separate 



52 



Dr. Schmucker's Appeal. 



organization becomes necessary in any association whose mem- 
bers are numerous, and spread over a large extent of country. 
This is no less the case in church than in state. But the most 
natural ground of division among those professedly belonging to 
the same great family, and aiming at the same ends, is geographi- 
cal proximity ; as is seen in the division of our common country 
into States and these again into counties, and as existed in the 
christian church in the apostolic age. But when the division is 
made according to a principle totally different from this, when 
it is actually made on the ground of difference between certain 
portions of this common family ; it constantly holds up to view 
not only the existence of some difference, but also the" fact, that 
this difference is so important, as to require those entertaining 
it to separate from one another. Now as of two conflicting 
opinions only one can be true ; it also implies, that each party 
regards the other as in important error, and that itself professes 
superior purity. This is virtually judging our brother, and per- 
petuating the recollection of our judgment by founding on it a 
peculiarity in the structure of our ecclesiastical organization. 
This circumstance is obviously calculated to beget unfriendly 
feelings, and to cherish bigotry ; and its effect will be propor- 
tioned to the density and exclusiveness of the organization based 
on it. In the primitive church, when no different denomina- 
tions of Christians existed, but all professors of Christianity, of 
contiguous residence, whether they entirely agreed in opinion 
or not, belonged to the same church ; the bigotry and pride of 
the human heart found food only in the separate interests of 
neighboring churches occupying different ground. But to this 
is now unhappily added the conflict of interests resulting from 
the occupancy of the same ground by two churches, as also the 
conflicting interests of separate extended ecclesiastical organiza- 
tions, aiming to occupy the same location. 

3. The third source of sectarian strife, may be found in the 
use of tramfundamental creeds* We have already seen that 
creeds properly constructed are useful in the church. We be- 
lieve it may easily be established, that either in written or oral 
form they are essential. They existed in the primitive church 
in the latter form, and were productive of good and only good. 
They were soon reduced to writing in the so-called Apostles' 

* By transfundamental creeds we would designate those creeds 
which embody not only the undisputed doctrines of Christianity, but 
also the sectarian peculiarities of some particular denomination. 



Dr. Schmucker's Appeal. 



53 



creed, and served as a bond of union during the first four cen- 
turies of the church, among all who held the fundamentals of 
truth. But at that time creeds were confined to fundamentals. 
Neither the Apostles' nor the Nicene creed amounts to more 
than a single octavo page ; and to the whole of the former and 
most of the latter all the different orthodox churches of the 
present day could subscribe. That the brevity of these creeds 
did not arise from the absence of diversity of views is certain. 
It has been proved in a former part of this Appeal, that there 
did exist differences of opinion, even in the apostolic age, on 
some points, regarded by us as highly important. To that evi- 
dence, fully satisfactory because derived from God's infallible 
word, we would here subjoin a highly important passage from 
Origen, to prove that such diversities of opinion continued to 
characterize the church from that day till the middle of the 
third century, at which time he wrote.- The apostolic fathers 
also, would afford us important testimony on this point. Their 
writings have, indeed, reached us in a corrupted state ; yet 
enough remains fully to answer our purpose ; for the differen- 
ces which they endeavor to allay must have existed. We shall, 
however, confine ourselves to the passage from Origen, which we 
believe has not before been presented to the American public. 
Origen, let it be borne in mind, was the most learned christian 
writer who had appeared from the time of the apostles. He 
was born but eighty-five years after St. John's death, and there- 
fore may have seen persons who lived in the apostolic age. 
The infidel Celsus had asserted, that in the beginning, when 
Christians were few in number, there was unanimity on all 
points, but that in his day, the latter part of the second century 
(A. D. 176), they differed on many subjects. The following is 
Origen's reply: '« But he (Celsus) also asserts, that they (the 
primitive Christians) all agreed in their opinions ; not observing 
that from the beginning there were different opinions among be- 
lievers (Christians) as to the selection of the books to be re- 
garded as divine. Moreover, whilst the apostles were yet 
preaching, and those who were eye-witnesses were teaching the 
things which they had learned of Jesus, there was not a little 
dispute among the Jewish believers, concerning those gentiles 
who embraced the christian doctrines, whether it was their du- 
ty to observe the Jewish rites ; or whether the burden of clean 
and unclean meats might not be removed, as unnecessary, from 
those among the gentiles who abandon the customs of their fa- 

8 



54 



D?\ Schmucker 's Appeal. 



thers and believe in Jesus. And in the epistles of Paul we per- 
ceive that in the time of those who had seen Jesus, some were 
found who called in question the resurrection, and disputed 
whether it had not already taken place ; and also concerning 
the day of the Lord, whether it was just at hand or not : and 
that (admonition) to avoid profane, vain babblings and the op- 
positions of knowledge falsely so called, which some professing, 
have made shipwreck concerning the faith ; hence it is manifest 
that from the very beginning certain differences of opinion oc- 
curred, at a time when (as Celsus supposes) the number of the 
believers was yet small. Then, when discoursing about the 
differences of opinion amongst Christians, he upbraids us, saying 
that when the Christians became numerous and were scattered 
abroad, they were repeatedly split up and cut into parties, each 
wishing to maintain their own position, and then (he adds)— di- 
viding again, and quarrelling among themselves: until, so to 
speak, they agreed in only one thing, that is. in name, if 
even for shame's sake they still have this left in common : 
but that in all other things they differ. To this we re- 
ply, that there never has been a subject, whose principles are 
of any moment and of importance in life, concerning which dif- 
ferent opinions have not existed. Thus, because^medicine is 
useful and necessary to the human family, there are many dis- 
puted points in it, relating to the different modes of curing the 
diseased. Hence different parties (schools or systems) in med- 
icine are confessedly formed among the Greeks, and I believe 
also among such of the barbarous nations as avail themselves of 
the healing art. And again, because philosophv professes to 
teach the truth and instructs us in a knowledge of the things 
which exist, and how we ought to live, and aims at showing 
what will be advantageous to our race, it has many topics of 
dispute. Hence in philosophy also, there are very many parties 
(systems, schools,) some more and others less distinguished."* 
- Here, then, we have the testimony alike of the most di'stin- 

* Origenes contra Celsum, pp. 120, 12], edit. Hoesnhelii.—Jt is evi- 
dent from the context, and certain from history that Ori-en when 
speaking of numerous differences among the Christians of his day 
uses the word afysaig to signify diversities of opinion, or systems of 
opinions and parties maintaining them, without anv separate ecclesi- 
aslical organization based on them, and' without interruption of sacra- 
mental and ministerial ecclesiastical intercommunion of the parties 
fye have accordingly thus rendered it in the version in the text. 



Dr. Schmucker' s Appeal. 



55 



guished infidel and Christian of the second and third century, 
to the existence of differences of opinion (not separate ecclesi- 
astical organizations) in the christian church : yet at that time 
the only creed which it was deemed proper to use, was that 
termed the Apostles' creed. In short, there is no doubt, that 
the different so called orthodox Protestant churches, are in re- 
ality as much united in the fundamental doctrines of Christianity 
as the church in the earlier centuries was. But modern creeds in- 
stead of giving prominence to this unity, and preserving it by 
adding a few sentences to these venerable ancient confessions, 
in order to exclude the fundamental errors which have sprung 
up since the fourth century, are swelled some to fifty and some 
to a hundred times their size!! Thus they necessarily intro- 
duce so many minor points of doctrine and opinion, that few of 
the members of the churches professing them do in reality be- 
lieve all their contents ! When the minor points of difference 
are embodied in a creed, they become the stereotyped charac- 
teristics of a new sect, and enlist in their defence many of the 
unsanctified principles of our nature. They become wedges of 
dissension to split in pieces the body of Christ, they form per- 
manent barriers of division and bulwarks of schism in his church. 

4. The fourth cause of alienation among Christians is the 
sectarian training of the rising generation. No principle is 
more fully established in the philosophy of mind, no fact more 
uniformly attested by the experience of ages, than that the im- 
pressions of early life are most lasting, that the prejudices of 
childhood and youth pursue us through every subsequent period 
of life. And whoever faithfully traces to its source the sectarian 
alienation of Christians will, we think, be constrained to attribute 
much of it to early sectarian training. 

How often do not many parents in the presence of their chil- 
dren, exhibit their prejudices against other religious denomina- 
tions ? How much more frequently do they exalt their own 
denomination above all others, either directly or by comparative 
allusions ? Are there not some parents, and alas that it should 
be so ! some pastors too, who strive more by direct effort to in- 
stil a disregard for others and a preference for their own sect 
into the minds of children, long before they are competent to 
comprehend or estimate the grounds of the supposed preference ? 
What else is this than an effort to sow the seeds of sheer preju- 
dice in the tender minds of children ? It is right that the pre- 
possessions and antipathies of youth should be not indeed excited, 



56 Dr. SchmucJcer's Appeal 

but properly directed ; yet, for the bleeding Saviour's sake, let 
the former be enlisted m the favor of Christianity, not of secta- 
rianism, and the latter be directed against the enemies of the 

cross, and not against those whom we profess to acknowledge 
as its mends ! ° 

5. The next source of alienation among Christians, is what 
may be termed sectarian idolatry or man-ivorship, inordinate 
veneration for distinguished theologians, such as Luther, Cal- 
vin, Zwmgh, Wesley and others. What candid man, possess- 
ing any extensive acquaintance with the literature of past aoes, 
can deny that the deference awarded to the opinions and prac- 
tice of these men, is altogether inordinate, entirely beyond 
what is due to the merits of other men, and far above the 
measure of their actual superiority. Protestants justly censure 
the Komish church for reposing such confidence in the authori- 
ty of the ancient Fathers, that is, of distinguished theologians of 
the first four or five centuries of the christian church. Yet it 
may be doubted whether some Protestants have not inadvert- 
ently conceded to some of these modern Fathers an influence 
somewhat similar, possibly in a few cases even equal in decree. 
The names of these good and great yet fallible men, have be- 
come identified with certain distinguishing non-fundamental 
doctrines which they held, and by which they were distin- 
guished from others. Their authority and influence, acquired 
by their zeal and success in behalf of the common Christianity 
are thus often used as a shield of protection for these minor pe- 
culiarities. The very designation of these peculiarities by per- 
sonal names calls into play sectarian associations, and sinister 

Fathers' 18 3 ° f C ° Vert aPPeal t0 the authorit > 7 of these 
Moreover each sect is prone to cultivate almost exclusively the 
literature of its own denomination. Enter the theological schools 
or the private libraries of ministers, and you will find that o-en- 
j L , eraDS and Calvinists and Episcopalians and Baptists 
and Methodists, devote most of their time to the study of au- 
thors of their own denominations, and this peculiarity may also 
be distinctly traced in the libraries of many lay Christians. 
Many of tnese distinguished servants of God would have rrieved 
to tnrak of the sectarian use, which posterity has made of their 
names and literary labors. Listen to the language of Luther, 
whose name and works were for two centuries especially thus 
employed in Germany for purposes of strife : " I had cherished 



Dr. Schmucker J s Appeal 



57 



the hope, that henceforth men would apply to the holy Scrip- 
tures themselves, and let my books alone ; as they have now 
accomplished their end and have conducted the hearts of men 
to the Scriptures, which was my design in writing them. What 
profit is there in the making of many books, and yet remaining 
ignorant of the book of books. Better far to drink out of the 
fountain itself, than out of the little rivulets which have con- 
ducted you to it. # — Whoever now wishes to have my books, I 
entreat him by no means to let them be an obstacle to his 
studying the Scriptures themselves. But let him look upon my 
books, as I do on the decretals of the popes and books of the 
sophists, that is, though I occasionally look into them to see 
what they performed, and to examine the history of the times, 
I by no means study them under the impression, that I must do 
as they teach.f Yet there is reason to fear, that some good 
men have by early and long continued training become so much 
accustomed to test and value their views, rather as being Lu- 
theran or Calvinistic than biblical, have so long been in the 
habit of dwelling on the conformity of their sentiments to those 
of Luther, Calvin, Wesley, or some other worthy of the church, 
that they would feel deeply distressed and almost lost, if these 
names were wrested from them ! In the spirit of such sectari- 
anism we might commiserate the condition of the primitive dis- 
ciples whose Christianity was based on the Saviour alone ! 
We might exclaim, " Unhappy Paul, thou hadst no Luther nor 
Calvin nor Wesley to glory in, or whose name thou couldst 
bear in addition to that of Christ !" But were such the feelings; 
of Paul ? He might himself have been a Luther, a Calvin, a 
Wesley, his name the watchword of a sect; but the noble- 
minded Paul would glory only in Christ. He would not allow 
the adoption of any sectarian name in the church. Sectarian 
names and party divisions he denounced as carnal. " There- 
fore" (said he) " let no man glory in men ; for they are all 
jours (they are all the property of the whole churchy, whether 
Paul or ApolJos or Cephas," (and we may add Luther and 
Calvin and Wesley) : all are yours, and ye are Christ's, and 
Christ is God's. So then (bvrwc?) let a man consider us (me 
and Apollos, etc.) as ministers of Christ and stewards of the 
mysteries of God (but not as leaders of parties). "J He would 

* Luther's Deutsche Werke, B. 14. S. 422. f Ibid. S. 490. 
\ 1 Cor. 3:21— 4: J. 



58 



Dr. Schmucker's Appeal. 



have all believers called Christians and only Christians. All 
that this name implied he wished to be, and neither more nor 
less. Happy day ! when this spirit shall return to the church ! 
Then she may celebrate a jubilee, a glorious jubilee ; and it will 
literally be not a centennial, but a millennial jubilee. The last 
thousand years will have witnessed but one ! '! 

Nor would we pass in silence a collateral evil, resulting from 
the almost exclusive cultivation of sectarian literature. As this 
literature is all of a date subsequent to the Reformation, its pe- 
rusal impresses the Protestant laity with the modern origin of 
our churches ; and leaves them in" almost total darknesses to 
our real identity with the church of the earlier ages. Hence 
our people are unduly impressed by the Romish cfaim to supe- 
rior antiquity, and an advantage is conceded to papists of which 
they cunningly avail themselves. If Protestants selected their 
literature promiscuously from among the different sects accord- 
ing to the intrinsic merits of the writers, it would tend much to 
promote actual unity and mutual esteem among themselves ; 
and if, both in their literature and creeds, they gave greater pro- 
minence to their identity with the primitive church, they would 
make the laity feel their connexion with the christians of the 
earlier centuries, and thus nullify the most popular argument by 
which papists proselyte Protestant members. 

6. Another source of sectarian discord, is ecclesiastical pride. 
As long as man is sanctified but in part, this element of native 
depravity will more or less influence the disciples of Christ ; 
will seek and often find fuel even in the sanctuary of God. 
Each sect is naturally disposed to regard its institutions and its 
ministers as the most learned and able, or its members as 
most genteel, or its rites most fashionable, its churches most 
splendid, or its members the most pious, its pales as far the best 
road to heaven. Ministers are tempted to be influenced by the 
fact, that they regard their churches as presenting the most con- 
spicuous theatre for the display of their talents, or holding out 
the fairest prospects of advancement ; their audiences as" the 
most intelligent, their support as the most liberal, or as best se- 
cured against contingencies. Hence they are in danger of 
looking on their less favored neighbors with secret disrespect ; 
of cherishing ecclesiastical pride, and having their judgment 
warped by it. We do not assert that all ministers or laymen 
yield to the influence of this temptation, yet happy is that man, 
who, on an impartial examination of his feelings as in the pre- 



Dr. Schmucker's Appeal, 



59 



sence of God, stands fully acquitted by his own conscience ! 
That caution here is not superfluous, was evidently the opinion 
of the great apostle of the gentiles, who having himself repelled 
all sectarian honors, gives double force to his admonition : 
" These things, brethren, I have figuratively transferred (applied) 
to myself and to Apollos, for your sakes, that ye might learn 
by us not to esteem . ministers (see v. 1.) above what is writ- 
ten (in v. 1. and ch. 3: 5 — 9, 21.) that no one of you may, on 
account of one (minister), be puffed up against another!" 

7. The last source of sectarian discord to be noticed is 
conflict of pecuniary interest between neighbouring ministers 
and churches. This principle applies to the feelings of the 
minister in regard to his salary, which depends in some mea- 
sure on the increase of his church. In reference tolaymen.it 
applies to their raising funds for all ecclesiastical purposes. 
The more their church prospers and receives additions, the 
more will their pecuniary liabilities be divided, the more easily 
will the burden rest on their shoulders. Hence both pastors 
and people are tempted to envy and jealousy towards their 
christian neighbors of other denominations, because the success 
of either party, is more or less at the expense of the other. 
The success of either, diminishes the amount of materials for 
the others to act on, and this is a matter of serious moment to 
the parties especially in smaller towns and villages, where often 
twice as many ministers are stationed as are needed, or can be 
supported. 

From this difficulty the primitive church was almost entirely 
exempt. In the earlier ages it was customary to appoint, that 
is, ordain several elders, or as we now term them ministers, in 
every church, who divided the labor between them, and gen- 
erally continued to prosecute their secular business, thus m a 
great measure supporting themselves ; whilst it was customary 
fromthe beginning to provide for those who went abroad as 
missionaries, and travelled from place to place.* The only fund 
of the church, was that which arose from the voluntary offer- 
ings of the members on each Lord's day. This fund however 
was considerable ; and it was probably as a stimulus to liberali- 
ty, that the custom of reading off the names of the contributors 
was introduced ; though its professed design was to commend 
them to the special prayers of the church. f In the third cen- 

* Fuch's Bibliothek der Kirchenversatmnlungen, Vol I. p. 72, 7a 
f Ibid. Vol. I. P . 72. 



6® Dr. Schmucker's Appeal. 

tury when the duties of ministers had become so greatly multi- 
plied as to require their entire time, they were in some coun- 
tries prohibited from following any secular profession, as we 
learn from Cyprian* and other sources. The sixth of the 

Apostolic Canons reads thus : 

Canon 6. Neither a bishop, presbyter nor deacon shall en- 
gage in secular employment, on pain of being deposed from of- 
Jice. 

And the fortieth canon is as follows : 

Canon 40. We ordain that the bishop shall have the control 
oj trie congregational property. For as the precious souls of 
men are committed to his care, much more ought he to have the 
control of the church property, that he may freely arrange ev- 
ery thing, thai he may aid the poor through the instrumentali- 
ty oj the presbyters and deacons, in the fear of God and in all 
honesty. Me shall also be permitted to apply a portion of it 
to his own indispensable wants, if he needs it, as also ' for 
strange Christians who have come as guests ; and in these ca- 
ses it is not necessary to suffer any want {^laXa^Savuv de xat 
avxov imp deovxwv, elys fceno, dq rag avayxaiag avioj ^getag 
xcu to)p Int'^vov^vojv adzlcpmv, rig vara ^dsva tgonov avxovg 

VGTEQStG&OU). 

The fifty-eighth canon likewise relates to this subject : 

Canon 58. If a bishop refuses to supply the indispensable 
wants of a poor minister (namely from the church funds) he 
shall be set aside; and if he still refuses to do it, let him be 
deposed as a murderer of his brethren.^ 

At the Synod of Elvira, (in Spain, near the site of the pre- 
sent Granada,) the date of which is not entirely certain, though 
fixed with probability about the year 313, a restriction was im- 
posed on ministers, by the eighteenth canon, which however 
presupposes that in Spain the secular business of ministers was 
not yet entirely prohibited. 

Canon 18. Bishops, elders and deacons shall not leave their 
place of residence for the sake of trade, nor traverse the pro- 
vinces for the purposes of attending profitable fairs. They 
may, for the purpose of gaining a subsistence, send a son, or 

* Cypriani ep. 66. to the church at Furriae. Neander, sup. cit. p„ 
f Roessler's Bibliothek der Kirchenvater, Vol. 4. p. 232, 242, 248. 



Dr. Schmucker's Appeal. 



61 



or freedman, or hireling, or friend, or any one else ; and if 
they wish to pursue any secular business, let it be within their 
province.* 

In accordance with these original documents, is the opinion 
of Dr. Neander, who is confessedly the most learned writer of 
the present age, on the ancient history of the church. " It is 
almost certain (says he) that in the beginning, those who held 
offices in the church, continued to pursue their secular business, 
and thereby supported their families, as they had previously 
done. The congregations, which consisted chiefly of the poor, 
were scarcely able to provide for the support of their ministers 
(presbyters) and deacons, especially as at that time many other 
demands were made on the congregational treasury, such as for 
the support of the destitute widows, of the poor, of the sick, 
and of orphans. And it may be that the ministers often be- 
longed to the wealthiest members of the church, and indeed 
this must often have been the case, as their office required a 
degree of previous cultivation of mind and manners, which 
could more frequently be found among persons in the higher or 
middle walks of life, than among the lower classes of society. 
If it was necessary that the presbyters or bishops, as they were 
in all respects to be an example to the flock, should also have 
heen distinguished among the Christians for their hospitality 
(1 Tim. 3: 2), they must have belonged to those in easy cir- 
cumstances, of whom the number was not large, — and how 
could such persons have permitted themselves to be supported 
by the savings of their more needy brethren ! The apostle 
Paul does indeed declare, that the missionaries who went abroad 
to publish the gospel, are entitled to a support from those for 
whose spiritual benefit they labor, but we cannot hence infer 
the same in regard to the officers of individual congregations. 
The former could not well unite their secular profession with 
the duties of their spiritual calling, although to the self-denial 
of Paul even this was possible. But the latter could at first 
easily combine their secular profession with their ecclesiastical 
office. Nor was there any thing offensive in such a union ac- 



# Ibid. Vol. 4. p. 280, 281. Episcopi, Presbyteri et Diacones de 
locis suis negotiandi causa non discedant ; nec circumeuntes provin- 
cias quaesiuosas nundinas sectentur. Sane ad victumsibi conquiren- 
dum aut filium, aut libertum, ant mercenarium, aut amicum, aut quern- 
libet tnittant, et si voluerint negotiari, intra provinciam negotientur. 

9 



6% Dr. iSchmucker's Appeal 

cording to the primitive views of the Christians ; for they were 
convinced, that every earthly calling also could be sanctified by 
the christian design for which it is pursued, and they knew that 
even an apostle followed a secular business whilst en^ed in 
publishing the gospel. But when the congregations "became 
larger, and the duties of the church officers more numerous 
when the duty of teaching was chiefly confined to the ministers' 
as the office of the ministers required all their time and exer- 
tions if they would perform them faithfully ; it was often no 
longer possible for them to provide for their own support, and 
the congregations having become larger, contained more wealth, 
and were now able to support them. The salary of the minis- 
ters was paid out of the congregational treasury, which was 
supplied by a voluntary contribution from each member at the 
meeting for public worship on every Lord's day, or as in North- 
ern Africa, on the first Sunday of each month. Ministers were 
now urged to abstain from worldly business ; and in the third 
century they were absolutely prohibited from all such employ- 
ment, even from the duties of a guardian. This regulation was 
doubtless founded on a very good reason, and was intended for 
the very salutary purpose of preventing the clergy from forget- 
ting their sacred calling amid their worldly eno-ao-ements ; for 
we see from the work of Cyprian, de lapsis, that during' the 
long continued peace, a worldly spirit had already crept in 
among the bishops, and that, immersed in secular business, 
they neglected their spiritual duties and the welfare of their 
churches."* 

i Such then are the undoubted facts in the case. In the be- 
ginning there was not, there could not be any conflict of pecu- 
niary interest between adjoining ministers and congregations. 
But it is evident, that even after it became necessary for minis- 
ters to relinquish their secular business and be supported by 
their congregations which they had a clear right to demand as 
soon as the congregations were large enough to support them, 
as Paul distinctly teaches in 1 Cor. ix. scarcely any more diffi- 
culty could arise ; because, there being but one denomination of 
Christians, there could not be several conflicting churches aim- 
ing to occupy the same ground, and the cases would be rare in 
which more ministers would be stationed in one place, than the 
population required and could support. 

* Neander's AHgemeine Geschichte der christlicheo Religion unci 
Kirche, Vol. I. p. 303, 304, 305. 



Dr. Schmucker's Appeal. 



63 



How great the difficulties are, which now arise from this 
source is well known. Yet they might be greatly diminished 
by the plan of union hereafter proposed, if, a) the confederated 
denominations would resolve not to send into any neighbor- 
hood more ministers than would constitute a reasonable supply, 
say one to every thousand souls, b) Let all the members of 
the confederated churches, resident in such bounds unite in sup- 
porting one and the same minister. And c) if the whole con- 
federated population of such a district is unable to furnish an 
adequate support for a minister, let application be made to the 
Home Missionary Society for aid. Thus would many labor- 
ers be spared for destitute portions of our land and of our globe, 
brotherly love would more abound in the church at home, and 
unity of spirit be greatly promoted. 



CHAPTER IV. 

Remedy for these evils, or plan for the restoration of Catholic 
Union on Apostolic Principles. 

Any plan of union, in order to possess a claim to the atten- 
tion of the different christian denominations generally, must be 
based on apostolic principles, must be accordant with the spirit 
and principles of the New Testament, or deducible from them. 
It must leave untouched the unalienable rights and obligations of 
Christians, and therefore must possess the following attributes : 

1. It must require of no one the renunciation of any doctrine 
or opinion believed by him to be scriptural or true. 

2. It must concede to each denomination or branch of the 
church of Christ, the right to retain its own organization, or to 
alter or amend it at option, leaving every thing relative to gov- 
ernment, discipline, and worship, to be managed by each de- 
nomination according to its own views for the time being. The 
principle of ecclesiastical associations is scriptural ; the mode of 
its application and the extent of its use, are not decided by the 
sacred volume, and therefore are just matter for private judg- 
ment and progressive experience. 

3. It must dissuade no one from discussing fundamentals and 
non-fundamentals in the spirit ofchristian love, and amicably show- 
ing why he believes some non-fundamental opinions held by any 



64 Dr. Schmucker's Appeal. 

of his brethren to be incorrect.— Controversies might even exist 
among the confederated brethren, under the influence of scriptural 
union ; but they would be divested of most of their bitterness 
because the points at issue would confessedly be non-funda- 
mental, having little or no perceptible influence on christian 
practice, involving no pecuniary loss by ejection from a pastoral 
relation, and menacing no ecclesiastical disabilities. 

4. The plan must be applicable to all the orthodox christian 
denominations, to all that are regarded as portions of Christ's 
visible church on earth. It must embrace all whom the apos- 
tles and primitive Christians would have admitted to the one 
catholic or universal church ; all whom God has owned by the 
influence of his Spirit and grace. Upon this ground James, 
reter, and John admitted Paul who had formerly been a perse- 
cutor of the brethren, and - gave to him the right hand of fel- 
lowship. * The Saviour never enjoined on men the duty of 
fixing the terms of communion in his church. This he has 
himself done in his word by precept and by the ariostolic exam- 
ple ; and we are treading on forbidden ground when we sepa- 
rate those whom God by his grace and Spirit hath joined to- 
gether. I his is indeed not the design of the different denomi- 
nations, but is it not too true, that it is virtually the result of the 
present state of sectarian division ? 

Having now considered the character of primitive unity, and 
the causes of discord in the different branches of the Protestant 
church 3 let us take our stand on the high ground of apostolic 
principles, and from that elevated post survey the divided heri- 
tage of the Saviour, and inquire how may the spirit, and, as far 
as possible, the form of primitive unity be restored ? And may 
that blessed Saviour, who promised wisdom from above to them 
that ask it, to lead them into all necessary truth, grant us the 
tuition of his Spirit to guide and bless this humble effort for the 
accomplishment of his own fervent prayer in behalf of his disci- 
ples : " That they all may be one ; as thou, Father, art in 
me, and I in thee." 

I. Some few advocates of union have proposed, that all others 
should abandon their systems and peculiarities, and unite with 
them by conforming in all things to their views and practice. 

* Gal. 2: 9: When James, Cephas and John, perceived the grace 
that was given unto me, they gave to me and Barnabas the right hand 
of fellowship. 



Dr. Schmucker's Appeal. 



65 



As this method violates the unalienable rights and obligations 
of Christians, by requiring the abandonment of what they be- 
lieve truth, and the practice of what they consider error, it can- 
not be regarded as judicious, or as promising any success. It 
would, moreover, betray extreme weakness for any one christian 
sect at this late day, to calculate on the universal adoption of its 
peculiarities by all others. Better, far better will it be, that all 
endeavor to forget sectarian differences, and cooperate for the 
publication of the Gospel to the 600,000,000 of perishing 
heathen, with a degree of ardor and cordiality, which will make 
us wear the appearance of one church. 

II. It has been proposed, that each denomination should re- 
nounce its standards of doctrine and government and worship, 
and then all unite in one new, short confession, embracing only 
those doctrines held in common by all, and establishing such a 
system of government, as all could conscientiously adopt ; whilst 
entire liberty and privilege of diversity should be enjoyed|by all 
on every point not determined by the new standards. 

This plan is liberal in its principles, violates none of the un- 
alienable rights and obligations of Christians, and therefore pos- 
sesses claims of the highest order. It lacks but one attribute of 
a proper union for Christians, on an apostolic basis. The apos- 
tles and primitive churches maintained unity with all whom they 
acknowledged as Christians ; but this plan, we fear, is not ap- 
plicable to all orthodox christian denominations. It would 
promise a union of the Lutherans, the Congregationalists, the 
Presbyterians, the German Reformed, the Dutch Reformed, 
the Baptists, and, in short, of all those orthodox denominations, 
which hold parity of ministers. The Moravians, or United 
Brethren also could unite so far as doctrine is concerned, for as 
they adopt and have always held the Augsburg Confession, 
there would be no difficulty. The same is true so far as doc- 
trine is concerned, of the Episcopal church, the Methodist and 
all other churches which practise diocesan episcopacy in our 
land. But the writer is unable to perceive how these denomi- 
nations could all unite on any middle ground of church ejovern- 
ment. We must either have diocesan bishops or practise min- 
isterial parity ; and any plan, constructed on the principle of 
uniformity, must adopt either the one or the other, and could not 
enjoin both. But these churches are as orthodox and pious as 
any others, and God has as distinctly owned them as his own ; 



66 



Dr. Schmucker's Appeal. 



so that we should feel criminal in virtually pronouncing that un- 
clean which God has sanctified, were we to advocate a plan of 
union, which would exclude either the friends of ministerial 
parity or imparity. But if this plan were even feasible, its adop- 
tion would probably not result in much good ; as it would col- 
lect into one body for religious worship, those whose modes 
and habits of worship are so materially diverse as to justify the 
anticipation of but little harmony or edification. 

III. Our own plan, which appears to us more accordant with 
the requisite attributes of a plan for christian union on apostolic 
principles, more feasible, and more safe, is embraced in the fol- 
lowing features : 

First Feature. The several christian denominations shall 
retain each its own present ecclesiastical organization, govern- 
ment, discipline, and mode of worship. It is conceded by the great 
body of Christians, that the Scriptures do not determine all the par- 
ticulars of any system of church government, but leave the mat- 
ter, exceptingsome important outlines, to the conscientious judg- 
ment and experience of the church in every age, and under 
every form of civil government ; and the few who think they 
find their entire system of government in Scripture, do not re- 
gard it as so essential as to lead them to deny the christian 
character of others. Hence every church has an equal right 
deliberately to test her forms of ecclesiastical organization by 
experience ; and diversity of practice on this point, ought nei- 
ther to preclude ecclesiastical communion, nor impede substan- 
tial union among the parties. This principle is distinctly avow- 
ed in the mother symbol of Protestantism, the Augsburg Con- 
fession : " For the true unity of the church (say the confessors) 
nothing more is required than agreement concerning the doc- 
trines of the Gospel, and the administration of the sacraments. 
Nor is it necessary, that the same human traditions, that is, rites 
and ceremonies instituted by men, should be everywhere ob- 
served." * It is indeed true, that whilst many churches have 
no connection whatever with each other even though contig- 
uous ; others are united together more closely than any of the 
apostolic churches were. But the questions whether and when 
they shall relax these sectarian bonds, should be left to their 
own decision. The evils of too close a union in extended bodies 
are beginning to be extensively felt; and if through the influ- 
ence of the impartial investigation, fostered by the kind of union 



* Augsburg Confession, Art. VII. 



Dr. Schmucker's Appeal. 



67 



proposed in this Appeal, some churches should relinquish any 
features of their ecclesiastical organization, as is entirely possi- 
ble ; they have full liberty to reform themselves, and, under the 
progressive light of God's providence, gradually, to assume 
towards each other and towards the great body of the Protes- 
tant church, whatever relation and organization appear to them 
best adapted to the millennial age. But the attempt, to unite 
all the churches in our land under the control of one judicatory 
of supervision, jurisdiction, and appeal, appears to the writer 
neither desirable nor safe. It would be a distinct approxima- 
tion to a new hierarchy. Very extensive courts are too cum- 
bersome for efficient action, business is retarded, power tends to 
accumulation, the rights of conscience are in danger of being 
infringed either by statute, or by an accumulated moral influ- 
ence which crushes all that refuses to submit to its dictation. 

Moreover, so long as men entertain materially different views 
of government and modes of worship, it cannot be conducive to 
harmony or edification, to press them to unite on any one form.. 
The attempt to promote union by the immediate abandonment 
of existing organizations, would seem to be inexpedient also for 
another reason. Experience proves it dangerous suddenly to> 
unsettle the long established habits of the community ; lest 
being released from the old, they fail generally to settle down 
with firmness on any thing new that is better. But the first 
feature of our plan, by stipulating that each denomination shall 
retain its organization as long as it shall see fit, provides against 
this danger, and leaves each denomination as an independent 
community to watch the effects of the other features hereafter 
proposed, and decide for itself how far to accede to the terms 
of union, and how long to adhere to them. It also provides for 
the indulgence of existing diversities and preferences so long as 
they shall continue ; whilst the other features will gradually 
tend to diminish them ; thus inviting external uniformity no 
faster than unity of spirit and of views has fully prepared the way. 
And, finally, this feature would leave untouched the relations,, 
government and charters of the various religious, theological 
and benevolent institutions, whilst the general plan of union 
would promote unity of spirit and efficient cooperation among- 
them all, for accelerating the grand enterprise of the christian 
church, to preach the gospel to every rational creature. 

Second Feature. Let each of the confederated denomina- 
tions formally resolve for itself, not to discipline any member or 



i 



^ 8 Dr. Schmucker's Appeal. 

minister, for holding a doctrine believed by any other denomina- 
tion whose christian character they acknowledge, provided his 
deportment be unexceptionable, and he conform to the rules of 
govemrnent, discipline and worship adopted by said denomina- 
tion. This would be actually retaining in good standing all 
whom the apostles would have retained. And vet, such is the 
influence of habit and long familiarity with sectarian organiza- 
tions, that to some this feature of our* plan will appear altogeth- 
er impracticable. But if it is so in any portion of the church 
it must be from want of christian charity, of that grace enjoined 
by the apostle,, "not to judge a brother/'' (Romans xiv.V 
from indisposition or inability to obev the apostolic precept 
to receive those who are weak in the faith, but not to doubt- 
Jul disputation. If then it be only our want of charity which 
disqualifies us lor the adoption of this feature of union, let 
us not assail it ; but set about reforming ourselves, and en- 
larging our hearts, until they cordially respond to the injunction 
ot. the great apostle of the Gentiles, to receive those who are 
weak (in our judgment, defective,) in the faith. It is true, the 
apostle Peter denounced some as false teachers, and Paul com- 
manded the excommunication of others : but what were the 
crimes or heresies of which these persons were convicted^ If 
they were such as all the orthodox churches would unite in re- 
garding an ample ground of excommunication, and if in no in- 
stance the apostles enjoined discipline, for a point which any 
orthodox denomination would regard as insufficient, then the 
apostolic example affords full sanction for our plan, because this 
is exactly the ground which it assumes, and by its provisions 
all would be excluded whom the apostles would reject ; and is 
not that enough ? As to false doctrine, we find Peter denounc- 
ing those as false teachers who "bring in damnable heresies 
{cuQSGuq untoXzlaQ, destructive heresies or divisions), denying 
even the Lord that bought themr 1 And, it is scarcely neces- 
sary to say, that such errorists would unhesitatingly be excluded 
by the terms of the proposed union, as they also were from the 
churches of the earlier centuries by the apostles' creed. Peter 
•denounced Simon Magus as " having neither part nor lot in 
this matter," but it was for attempting; to bribe the apostles and 
believing that the miraculous gifts of God could be purchased 
with money. 2 The apostle Paul wishes the Galatians to cut 



1 2 Pet 2: 1. 



9 Acts 8: 9, 10. 



Dr. Schmucker's Appeal. 



69 



off certain persons, 1 but they were guilty of having denied the 
doctrine of salvation by grace on account of the merits of Christ, 
they made " Christ of no effect," 2 maintaining (probably, not 
by inference of others) that men must be " justified by the 
law;" 3 thus ■< preaching another gospel," 4 and denying a fun- 
damental doctrine, held by all the orthodox denominations, that 
salvation is by grace, through the merits of Christ. And in his 
first epistle to Timothy, the same apostle predicts, that " in after- 
times some shall depart, (or rather, apostatize anooTrjoovicu) from 
the faith. And what was it in them which he denounced as apos- 
tasy from the faith ? He himself informs us, that it was giving heed 
to seducing spirits," and believing the doctrines concerning (not 
devils, but dai^ovkov demons, or) inferior deities such as worship- 
ped heroes or saints, speaking lies in hypocrisy, " having their 
conscience seared," " forbidding to marry and commanding to 
abstain from meats." Here again it will be conceded, that any 
church deserving the name of orthodox, would not hesitate to 
exclude any one who should be chargeable with the counts 
summed up by the apostle, and so mournfully applicable to the 
Romish church. And, finally, the beloved apostle John warns 
his readers against some false teachers, whom he styles anti- 
christs. But what does he represent them as teaching ? " Who 
is the liar, but he who denieth that Jesus is the Christ (the 
Messiah promised in the Old Testament) ? He is the anti- 
christ, that denieth the Father and the Son." 5 And " many 
deceivers are entered into the world, who do not confess that 
Jesus Christ came into the world, this is a deceiver and an an- 
tichrist." 6 Now these, if we mistake not, are all the instances 
in which the apostles either expressly enjoined excommunica- 
tion for error in doctrine, or denounced the errorists in language 
implying, that they ought to be regarded, not as erring breth- 
ren, but as apostates from Christianity ; and, as not one of 
these errors is held by any of the so-called orthodox churches, 
as every one of them is denounced by them, the plan we pro- 
pose would reach them all, and thus the rigor of discipline be 
quite as great as the apostles enjoined. 

In addition to these errors in doctrine, the apostle has enu- 
merated a list of practical abuses, as proper causes of ecclesias- 
tical discipline, lest a little leaven of sin should corrupt the 

1 Gal. 5:12. * 5: 4. 3 5: 4 . 4 1:6,8,9. 

5 1 John 2: 22. 6 2 Jo])n y ~ 

10 



70 



Dr. Schmucker's Appeal. 



whole church, namely incest, 1 fornication, dishonesty in the pur- 
suit of wealth, idolatry, railing, drunkenness and extortion. To 
this class also belong the apostle's injunction : "A man that is 



schismatic (ai'oenxov, a maker of divisions 



or sects or parties 
in the church), 2 after the first and second admonition reject," 
and that of the Saviour to exclude one who will not hear the 
church. Yet as these are not doctrinal aberrations, they are 
not affected by the plan of union, since its first feature provides 
that each denomination shall retain its rules of government, dis- 
cipline and worship. 

And is there no passage in Scripture justifying discipline for 
doctrinal errors of a minor grade ? The apostle does indeed 
command us << earnestly to contend for the faith once delivered 
to the saints." Yet, as he does not specify, how we ought to 
contend, whether by preaching, or writing, or ecclesiastical dis- 
cipline, it is uncertain whether discipline was meant. And ad- 
mitting that he also intended discipline, it seems reasonable, 
that it should be employed only in defence of those doctrines 
which were certainly delivered to the saints ; and he could not 
have meant that some saints should turn their brethren out of 
the church, for holding sentiments which others whom they 
acknowledged to be saints, and who remained in the church, 
believed to be a part of the gospel of Christ. If excommuni- 
cation were one of the appointed means for ascertaining the 
truth it might with propriety be applied in doubtful cases. But 
the New Testament represents it as a penalty, to be inflicted on 
those who have so criminally and materially forsaken the path 
of truth or of virtue, as to be unworthy of the christian name. 
Hence it ought not to be applied in reference to points on which 
Christians of equal piety, talent, and grace, are in debate, wheth- 
er they belong to the gospel of Christ or not. 

That we are not allowed in regard to matters disputed among 
Christians, to act as if we were certainly right, is evident from 
the express injunctions of the apostles to' the contrary. We are 

1 1 Cor. 5: 11. 

2 This version after much examination seems to the writer the true 
one. It is sustained by three-fourths of the best critics, such as Mi- 
chaelis, Schleunier, Wahl, Do Wette,Sroitz, Heumann, Van Ess, Sel- 
ler, etc. _ But should we even adopt the common version, the passage 
is inapplicable, as the context does not decide what errors the apos- 
tle considered heresies. 

3 Matt. 18: ]?. 



Dr. Schmucker's Appeal. 



71 



commanded to " receive him that is weak in the faith (him who, 
in our judgment, is in error on some points) ; but not to doubt- 
ful disputations (not for the purpose of disputing about his scru- 
ples, or deciding on them). 1 Again, " Let every one be fully 
persuaded in his own mind." Again, " Why dost thou judge 
(condemn) thy brother ? or why dost thou set at nought thy 
brother? for we shall all stand before the judgment-seat of 
Christ. 2 Paul warns Timothy against " doting about questions 
and strifes of words, whereof come envy, strifes, railings, evil 
surmisings (unjust suspicions), perverse disputings of men of 
corrupt minds," etc. 3 Again, " Of these things put them in 
remembrance, charging them before the Lord, that they strive 
not about words to no profit, but to the subverting of the hear- 
ers." And again, " Follow charity, peace, with them that call 
on the Lord out of a pure heart ; But foolish and (anuidtLiovq) 
untaught questions (which had not been decided by the apos- 
tles) avoid, knowing that they do gender strifes." 4 

We are therefore commanded on the one hand to " cut off 
those antichrists who preach another gospel," and on the other, 
not to judge (pass sentence, or condemn) him whom, on the 
whole, we regard as a brother ; but to receive him and to avoid 
foolish and untaught questions, questions not clearly deci- 
ded in Scripture. If we unite these two precepts into one, 
they will be equivalent, we think, to the general command to 
discipline men for denying what is certainly an essential part of 
the gospel of Christ, but not for any doctrine about which ac- 
knowledged Christians differ, and which is therefore doubtful. 
For we suppose the following rule will be found a fair, safe and 
tangible one : That all those doctrines which the great body of 
all Christians whom God has owned by his grace and Spirit, 
and who have free access to the Scriptures, agree in finding in 
them, are certainly taught there ; and all those points on ivhich 
they differ are less certain, are doubtful. This rule is based 
on the dictates of common sense, that if the Scriptures are a 
revelation from God to man, they must on all points necessary 
to salvation, be intelligible to all impartial and competent inqui- 
rers ; and that true Christians, who are engaged in daily efforts 
to serve God, and who bear in their hearts and exhibit in their 
lives, the evidences of God's grace and Spirit, are the most sin- 



1 Rom. 14: ]. 2 14: 5—10. 3 1 Tim. 6: 4. 

4 2 Tim. 2: 14, 23. 



~2 Dr. Schmucker's Appeal. 

cere, impartial and competent inquirers into his word. Now 
we suppose, that the great mass of true Christians in our land 
will be comprehended not in any one sect, but in the agnate 
ot all the orthodox protestant denominations. 

Again, the judgment of each denomination, as to the most im- 
portant points of doctrine taught in the Scriptures is confessedly 
set forth by the creed which it professes. Hence those doc- 
trines which are taught in common by the creeds of all the so- 
called orthodox Protestant denominations, and as far as thus 
unitedly taught . may be safely regarded as clearly revealed in the 
book of God. We i limit the rule to Protestant denominations, be- 
cause m the papal sect, the mass of the people have not access 
to the word of God, and believe the doctrines of their creed 
simply because their church teaches them. It is limited to 
orthodox denominations, because there are unhappily some in 
our land professing to receive the Scriptures, but in realitv re- 
jecting their divine inspiration, and, as we are constrained to 
believe, denying the Lord that bought them, and preaching 
another Christ. Let it not be supposed, that this rule resem- 
bles that of the Romanists, who explain the Scriptures accord- 
ing to the pretended unanimous consent of the fathers ; for 
those fathers instead of constituting the great mass or majority 
of believers in any age, were not one in a million. Nor could 
the mass of believers in any age fall under our rule, unless they 
had free and uncontrolled access to the Scriptures, either in the 
original, if its languages were vernacular to them, or in a faith- 
ful version. It could therefore apply only to the Protestant 
churches, and to the churches of the first few centuries before 
ecclesiastical enactments interfered with the free unbiassed 
use of the Scriptures. And concerning the opinions of the mass 
of believers m the earlier centuries, we know next to nothing, 
except that they received the so-called Apostles' creed. 

We are thus conducted, by Scripture and reason, to the 
adoption of the second feature of the proposed catholic union, 
namely, not to discipline a brother, whose deportment is un- 
exceptionable, and who conforms to our existing; regulations of 
government, discipline and worship, for holding a doctrine be- 
lieved by any acknowledged orthodox denomination. This 
practice, so far as the Scriptures enable us to judge, accords 
with that of the apostolic churches ; it certainly agrees with the 
practice of the church in the first four centuries after the apos- 
tles, for they disciplined only for the denial of a doctrine taught 



Dr. Schmucker's Appeal 



73 



in the Apostles', and afterwards in the Nicene creed, all of 
which are received by every orthodox denomination. Not one 
of the distinguishing points on which Protestants differ, is deter- 
mined in either the Apostles' or the Nicene creed, and therefore 
it is indisputable, that any one of these denominations would 
have been received and retained (not disciplined) by all other 
portions of the so-called universal (catholic) church. 

And why ought not the different branches of the Protestant 
church to adopt this rule ? That persons differing on these dis- 
puted doctrinal points, but agreeing in their views of church 
government, discipline and mode of worship, can live harmo- 
niously in the same church, and cooperate cordially in the duties 
and privileges of church members, is not a matter of mere spec- 
ulative conjecture. It is a notorious fact that in every denomi- 
nation there are not a few among the pious laity, living and cor- 
dially cooperating in the same church, who differ from each 
other, as much as the creeds of the several denominations differ. 
The writer has personally known many instances of this kind in 
the Lutheran, Presbyterian and Episcopal churches, and has no 
doubt that cases equally frequent occur in the other denomina- 
tions. If this can be done by pious laymen, there is no reason 
why pious ministers could not live together in the same unity of 
spirit, notwithstanding minor differences in doctrinal views; es- 
pecially if they were taught in their theological course, them- 
selves to regard as less important the several points which 
separate the orthodox churches, and in their public exercises to 
lay the more stress on the cardinal doctrines of the christian 
scheme. It is well known that in the Episcopal church minis- 
ters of different doctrinal views exist and labor in friendship. 
" Perhaps" (says the liberal and amiable author of 4 Hints on 
Catholic Union,' 1 ) " there is not a shade or variety of theological 
opinion, within the circle of evangelical truth, that has not had 
an advocate among the divines of the Church of England." In 
the Presbyterian church also a large number of ministers have 
believed in general atonement, whilst others, agreeably; to their 
Confession, consider the atonement as limited. Yet these 
brethren have generally lived together and cooperated in peace 
until recently. At present, for reasons, into which our design 
does not urge us to inquire, these differing brethren in the Pres- 
byterian church are engaged in warm disputations, whilst among 

1 See Hints on Catholic Union, by a Presbyter of the Protestant 
Episcopal Church, p. 46. New York, 1836. 



^4 Dr. Schmucker's Appeal. 

our Episcopal brethren, the same differences still exist and are 
regarded with christian charity. And why should a Presbyte! 
nan who regards a dissentient Episcopalian or a Methodist as a 
brother, condemn the member of his own church or min str who 
holds similar views Why should any man regard that as heresy 

>ng to h,s own judgment, consistent with christian character and 
comports wrtha hfe of acknowledged piety and nsefulnes sf T he 
only conceivable difference is, that the one may be regarded as vi- 
olating the ob hgation of his creed, whilst the others do not violate 
it. I his is indeed highly important to the character of the indi- 
vidual. No man should teach a doctrine which he believes to be 
inconsistent with the creed of his church, if he pledged himself 
to uphold every individual doctrine contained in "it, and Hfe 
promise was not, as some suppose i, to be, a promise to receive 
in % ° {? T° hm 3 the $ eneral s y stem of truth revealed 

Z.ZT e - k there b6 diver3it y 0f °P inion as to the na- 
ture of the subscription to a creed, whether it binds to every in- 

S ■ ^° Ctri ?! , J ° r Tl Y t0 the **** 6f truths contained in it; 
tfos pomt ought doubtless to be first settled* Whilst it remains 
under dispute, every attempt at discipline will be encumbered 

dLak P t ,SSUe ' ? e l rieD u S ° f liberaI «™tion will un- 
dertake to prove, hat they have not abandoned the creed 
(meaning its genera system of truth) ; whilst the advocates of 
rigid construction will prove that they have not adhered to eve- 

nriLinl^f I?" r el ' ted ° n ^ ^ort'yof early records that the 
principle oi liberal construction was adopted near the origin of the 
Presbyterian church in this country, and was practised on, and the 
fact appears to he established by the testimony of President Davies 
-ently published ,„ the "American Quarterly Register" for May 

in heh«lf nfi " a " f ''° m hiS d ' mry ' durin S a to England 

in behalf of Princeton College, under date March nineteenth, 1754, we 
find the following reply given by Mr. Davies to Mr. Prior, who in- 
quired whether the Presbyterians in America would admit any per- 
son to the ministry without his subscribing the Westminster Confes- 
sion : I replied that we allowed the candidate to mention his objec- 
tions against any article in the Confession, and the judicature indeed 
whether the arncles objected against, were essential to Christianity ; 
and ,f they judged they were not, they would admit the candidate 
nouvuhsmndmg his objections. He (Mr. Prior) seemed to think that 
we were such rigid Calvinists that we would not admit an Arminian 
to communion." 



Dr. SchmucJcer's Appeal. 



75 



ry individual doctrine, and will expatiate on the guilt of viola- 
ting the obligation imposed by the confession. 

Would it not be far better for both parties to inquire whether 
they have a right from apostolic precept or example, to bind 
either themselves or others to more than the fundamental truths 
of christian doctrine, and to as many points of government, 
discipline and worship as are actually necessary to harmonious 
cooperation 1 If the views of this Appeal be correct, then sub- 
scription to transfundamental doctrinal creeds is always wrong, 
and if wrong then it ceases to be binding so soon as its impro- 
priety is seen, and ought to be retracted, whilst the creed should 
be reduced to fundamentals, or subscription be required only 
" to the fundamental doctrines of the Bible as contained in the 
creed." For, after the failure of extended creeds to produce 
unanimity, and after their tendency to cause strife and divide 
the body of Christ, have become as certain as any other matter 
of historical record ; why should protestants continue to bind 
either themselves, or others to them ? Especially, as such ex- 
tended creeds were unheard of in the days of the apostles, and 
for hundreds of years after ? If the same word of God which 
we now possess, when aided by the oral instruction and the 
personal example of the apostles, could not produce entire una- 
nimity among the primitive Christians, how could it be expected 
to effect more at the present time ? or, why should we require 
greater unanimity than the primitive Christians did, as a term of 
ecclesiastical communion ? 

So long as there is the same diversity of talent, of mental 
temperament, of habits of education, and of supposed interest, 
such diversity will continue to exist. Nor ought it to be re- 
garded as necessarily criminal, or as inconsistent with christian 
fellowship and fidelity. Difference on non-essentials has no 
perceptible influence on christian character and practice. There 
are differences in other departments of human knowledge, and 
some even connected with religion, of equal magnitude, such as 
the value of a death bed repentance, the mode of treating awak- 
ened sinners and of conducting revivals, etc., and yet, because 
these points are not settled in the creed, men agree to differ on 
them, their peace and harmonious cooperation are rarely dis- 
turbed for any length of time ; for as Luther justly remarked, 
alia est concordia Jidei, alia charitatis. Such variety of opin- 
ions on non-fundamentals moreover, may even exert a salutary 
tendency, may stimulate men to inquiry and peaceful discussion., 



~ t! Or. Schmucker's Appeal. 

thus keeping alive a healthful spirit of investigation, and pre- 

Z I'," f ' nd f ere " Ce ' 7 hich some have apprehended, mint 
result from the absence of extensive creeds 5 

vpS f the op m , tion n f this feature of lmion > ful1 libe «y ofk 

vesication would be allowed within the bounds of fundamen- 
tals without the danger of exclusion from house and home, or 
pastoral charge. And, is it not reasonable to suspect that that 
nceTf God Cann0 i itse ' fto 'he full and un'biassedlnflu! 
ence of God s word without the artificial aid of creeds, and 
those pecuhant.es which need to be instilled into the youthful 
mind more explicitly than the Bible teaches them, lesAhey be 

hem'to he?"" 01 * 8 ! "f " 0t W ° r 3 k6e P in ^ and permitting 
them to become obsolete, would only advance the unity of the 
church ? Every disciple of Christ ought to be willing to see 
the peculiarities of his own denomination cast into the crucib e 
Biht ,r, f!l WOr M ' R a u d eXP ° S ^ d 10 the ""^strained action of 
m rift -A K 6 'n™ - lpleS ' !n ° rder tbat the truth of God 

whole L ^ , gl ' , dUall { deVeI ° ped in its M P u >% ever the 
whole church the breaches in Zion's walls be healed, and one 
peculiar people zealous of good works, be raised up to God. 
J. he writer takes pleasure in being able to cite in support of his 
position the opinion of that distinguished servant of God Cal- 
vin, whose zeal against fundamental errorists will not be dispu- 
ted but whose magnanimous liberality in reference to all but 
ZtlT dS A a PP eai ' s tobeb « Me known and still less ap- 
preciated. He even goes much further than our plan of union 
proposes, and d.ssuades from schism, if a church neglect to dis- 
cipline for the grossest immoralities ; whilst our plan proposes, 

e arn n„P ^"u 10 §° Ver T ent ' di3ci P line and mode of worship 
each one shall, as heretofore, connect himself with that branch 

v!„ . l' '■"''"I f T mS J e believes best ca!cula ted to ad- 
vance the kingdom of the Redeemer. His language, in a let- 

T l,> V h, V- " l - °^~ d ed for this", ihat they 
foMjiot create schism m any church, which, although very 

Z Tj n i ™ rals ><f d ™Med with stran g : doctrines, had 
not entirety departed from that doctrine, on which Paul in- 
forms us the church of Christ is founded." » And it was in 

ecl^'-ZTT^' " e SChiSma ' e SCinderent q»»le m cn mq ue 
ecclesiam . quae utcunque esset corruptissima moribus, doctriois 

ecclesiam Christi fundan docet Paulus. Calv. Epist. Opp. § IX. p. 6. 



Dr. Schmucker's Appeal* 



11 



the same spirit of liberality that, as he himself informs us, he 
subscribed the Augsburg or Lutheran Confession of faith, and 
declares the points of difference between the Protestant church- 
es of his day, an insufficient cause for division. 1 

Third Feature. Let a creed be adopted including only 
the doctrines held in common by all the orthodox christian de- 
nominations , to be termed the Apostolic, Protestant Confession, 
and let this same creed be used, by all denominations as the 
term of sacramental, ecclesiastical and ministerial communion. 
To this each denomination would add its present Formularies 
for government, discipline and mode of worship, which it might 
also change or amend from time to time, at its own option, and 
in its own way. Each denomination might also use its former 
creed as a book of instruction to whatever extent it saw proper. 

The new creed should consist of two parts, a) The so-called 
Apostles^ Creed. 2 This little formulary has already been 
adopted by four fifths of the Protestant church, by the Luther- 
ans in the different kingdoms of Europe, by the Episcopalians 
in Europe and America, and by the Presbyterian church in this 
country and probably also in Great Britain. The doctrines con- 
tained in it are embraced by every orthodox Protestant denomi- 
nation on earth. The adoption of this confession would estab- 
lish the doctrinal idenity of the confederated churches, with that 
of the apostolic age, and of the first four centuries ; which is a 
matter of no small moment in the popular mind, and has been too 
much neglected by Protestants, b) The second part should be 
styled The United Protestant Confession, consisting of a selec- 
tion of those articles from the creeds of the prominent Protes- 
tant churches, in which all can agree, taking but one article on 
each subject. As each of these churches acknowledge the 
christian character of the others, they all virtually admit, that the 
creed of each church contains every thing essential on the doc- 
trine which any given article treats ; whilst each one believes 
the creed of the other to contain minor errors on some points. 
Now, if a selection can be made from all the creeds, which will 
contain an article on every topic necessary to be introduced, 
and yet not include any peculiar aspects of doctrines on which 
the parties differ; all denominations can evidently adopt it ; 
for they fully believe it, and have already acknowledged its 

1 Epist. Schalingio, p. 113. Farello, p. 9. Mason's Plea, p. 182, 183. 

2 For a copy of this Creed, See page 121. 

11 



Dr. Schmucker's Appeal 



christian character by acknowledging as brethren those who 
profess it. And if in order to complete such a creed, it would 
be necessary to strike out some minor specifications from any 
article of the existing creeds, in order to make it unexceptiona- 
ble to all parties, it is evident, that if 'nothing be added, all can 
still adopt it, because the thing erased must be non-essential, as 
it is one on which the confederated denominations differ. 
. lt mi S ht be thought preferable by some, that a general coun- 
cil of the liberal-minded of all denominations should be called to 
deliberate and form an original creed, covering the common 
ground of the Protestant churches. But the testimony of ex- 
perience is not strongly in favor of the probable results of such 
a convention. The whole field of theological topics would 
have to be passed over, and the discussions" entered on anew 
which were passed through in the original formation of the sev- 
eral creeds. But by the far simpler plan here proposed, all 
these difficulties are obviated. We have in the creed of each 
denomination the result of its deliberations on all these points. 
Taking these as the separate voices of the different churches, 
we can by the principles above suggested, without difficulty 
frame one creed, in which these voices shall unitedly be heard 
proclaiming the common faith of all God's people. As the 
method proposed neither requires nor admits the composition of 
a single original sentence, it will not be thought presumptuous in 
the writer to attempt the application of his own rules. He has 
accordingly formed such a Protestant confession, and appended 
it to this Appeal. 

These two parts would constitute the Apostolic, Protestant 
Confession, required by the third feature of the proposed union. 
The necessity and advantages of such a creed are evident. 

1. In order to keep heretics out of the church of God. The 
duty of the church to exclude from her communion all who de- 
ny a fundamental doctrine, is admitted by all whose union is 
contemplated in this plan. The apostle John expressly de- 
clares, " If there come any unto you, and bring not this doc- 
trine," (concerning the person of Christ, his real and not mere- 
ly feigned appearance in the flesh, as the gnostics asserted v. 7, 
and 1 John 4: 2) receive him not into your house, neither bid 
him God speed ; for he that biddeth him God speed is partaker 
of his evil deeds." 1 Now in order to bring men to the test, 



1 2 John 10, 11. 



Dr. Schmucker's Appeal. 



79 



whose fundamental soundness is suspected, it is absolutely ne- 
cessary 1 to have a creed, either written or nuncupatory. But 
whilst the principle of both is the same, a written creed has 
many confessed advantages, and must necessarily constitute one 
feature of our catholic union. And having thus enlarged the 
ground of christian forbearance, and confined the test to the 
truths held in common by the orthodox churches, the utmost 
fidelity, and uncompromising spirit ought, and it is believed, 
would be displayed, in the discipline and the excommunication 
of any and every one, who denies a single doctrine actually 
taught (not by inference) in the common creed. One princi- 
pal cause of laxity in executing discipline for doctrinal devia- 
tions from the different creeds, is undoubtedly the conviction, 
derived from Scripture and reason, that the errors impugned are 
too trifling to deserve discipline. 

2. Such a creed is necessary, to give prominence to the great, 
acknowledged truths of Christianity. 

a) It has been doubted whether it is possible to give special 
prominence to the grand doctrines of Christianity, without be- 
coming incoherent, or illogical, or vapid ; but its practicability 
has often been demonstrated by facts, and ought therefore not 
to be disputed. The writer many years ago, for some time 
attended the preaching in the college chapel at Princeton, 
where the professors of the Seminary and College alternately 
officiated, all of whom were Calvinists ; yet he rarely heard a 
sentiment conflicting with Lutheranism, and very rarely heard 
the peculiarities of any sect introduced. The reason is, that 
those excellent men, feeling that there were in that college, 
students from all churches, were disposed to avoid unnecessary 
offence, and yet they dwelt on the whole circle of undisputed 
christian doctrine. None who heard them would wish more 



1 On this subject we would refer the reader to a " Lecture on Creeds 
and Confessions" by Rev. Dr. Miller of Princeton, containing many 
very sound arguments in favor of their indispensable necessity to the 
purity of the church. Whether the author would consent to the 
modifications of the subject proposed in this Appeal, and confine the 
doctrinal specifications of the creed to the common ground of Protes- 
tantism, we know not. Yet we are almost led to hope so from the 
fact that all the cases adduced by him, to show the necessity of in- 
cluding non-fundamental matters in it, are cases belonging to gov- 
ernment, discipline or forms of worship, on which this plan proposes 
that the sectarian standards may be retained. 



80 



Dr. Sc/miwker's Appeal. 



edifying, practical and profitable preaching. The volume of 
Sermons and Addresses by Dr. Green, published soon after he 
resigned the presidency of that institution, probably contains 
some ot the sermons then delivered by him. Of that volume 
a review was soon after published in the Christian Advocate' 
and the writer distinctly recollects that the reviewer applauded 
the unsectanan character of the discourses, and pronounced 
them free from every thing to which Christians of any religious 
denomination could with propriety object. The opinion of the 
reviewer is cited because the writer has not read the work, and 
therefore could not speak for himself. As indisputable speci- 
mens of most excellent religious discussion confined to the un- 
disputed truths of Christianity, the common ground of the or- 
thodox churches, we may cite the publications- of the American 
Iract Society, and of the American Sunday School Union. 
We mig ht cite the Sermons of president Davies, Doddridge's 
Kise and Progress of Religion in the Soul, Burder's Village 
bermons, and a number of other invaluable works as substan- 
tially confined to the grand, cardinal doctrines of Christianity. 
And is it not a notorious fact that these and other similar publi- 
cations, are the works which have exerted the greatest influence 
in producing the evangelical spirit and enterprise of the present 
day ? Has not the blessed Saviour so signally blessed these 
works, above all others of a sectarian character, as specially to 
encourage their multiplication, not indeed so as to exclude oth- 
ers, but to give greater prominence to these ? 

b) Prominence ought to be given to these undisputed doc- 
trines, because they alone are certainly true. It has been 
stated, that the aggregate of doctrines believed by the different 
orthodox denominations may be divided into two classes, those 
that are believed by them all, and those which are believed by 
some and disbelieved by others. As men of equal piety, talent 
and learning differ in respect to the latter, it is but just to sup- 
pose, that they are not so clearly revealed, and so definitely de- 
cided by Scripture, as those points which all agree in finding in 
that sacred book. And as they are not so clearly revealed, 
they cannot be essential to salvation, nor so certain in themselves' 
if our knowledge of them is derived from revelation alone. 

Moreover, no one Protestant sect is more numerous than all 
the others together. The Lutheran church, which is by far the 
largest, numbers according to the best authorities, a population 
of about 30,000,000, whilst the whole body of Protestants 



Dr. Schmucker 's Appeal. 



31 



amounts to about 70,000,000. Hence, it is evident that the 
peculiar, distinguishing doctrine of each sect, is disbelieved by 
the majority of Protestants. If a disputed doctrine be common 
to several of the larger sects, it then has a majority of all Pro- 
testants in its favor, and the probability of its biblical authority 
is augmented. But those doctrines alone can be regarded as 
certainly scriptural, which the great mass of all enlightened, 
faithful, acknowledged Christians, who have free access to the 
Bible, agree in finding in it. These undisputed doctrines alone, 
we suppose, can be essential to salvation. For it is acknow- 
ledged by each sect, that persons denying its distinguishing 
tenets, do exhibit evidence of piety, and will be saved. Hence, 
uniting this judgment of all the sects, Protestants do themselves 
acknowledge, that persons will be saved in the denial of each 
of the disputed doctrines. Hence, none but the undisputed 
tenets are in fact judged by Protestants to be essential to sal- 
vation. 

If these views be correct, all christian teachers should accus- 
tom themselves to distinguish in their own minds between the 
disputed and the undisputed doctrines of Christianity ; and in 
their instructions they ought to give special prominence to the 
latter. Who would think of adopting as text-book in a Col- 
lege, an author on Chemistry or Natural Philosophy, who intro- 
duced the various disputed opinions and theories of a particular 
class of men, which he regarded as true ; but did not distin- 
guish between these opinions, and those facts and principles 
fully established and admitted by all ? Let us go one step 
further, and suppose the peculiarities referred to be such as are 
regarded as erroneous by the majority of chemists. Such a 
book would by common consent be considered unsafe, and be 
pronounced unphilosophical. Yet this is exactly the practice 
of all the different denominations. Their standards make no 
distinction between fundamental and nonfundamental doctrines, 
between those which are certain, and not disputed by any 
acknowledged christian denomination, and those which, though 
believed by some, are disputed and disbelieved by others. It 
would certainly be conducive to christian union and sound 
christian knowledge, if the distinction between disputed and 
undisputed doctrines were distinctly made by including the latter 
only in the public creed, leaving the former as subjects of ami- 
cable difference, and as occasions to exercise that forbearance 
required by the apostle, in " not judging our brother." For if 



82 



Dr. Sch mucker's Appeal. 



we introduce these minor,, disputed points into our te-t and 
then by virtue of it. drive out of our church all who in the least 
ditter from us ; where is there any room for exercising ©toman 
forbearance to a " brother who is weak in the taith? ; There 
will be none such left. We think the great apostle evidently 
contemplated a different practice in the church. 

c) Prominence should be given to the undisputed truth- of 
Christianity, because they are the principal means which effect the 
good accomplished by all the different sects, the principal mean- 
of conversion, sanctification and salvation. Those point- of secta- 
rian diversity which are true, (but which these are. no man can 
determine with absolute certainty,) are doubtless more or less 
connected with the more important truths, and have some influ- 
ence : yet that their effect is comparatively verv small, is mani- 
fest from the fact,, that the Spirit's operations have been ex- 
tended to all these several denominations. The error- of sects 
have not destroyed the blessing vouchsafed on the undisputed 
trutns held by them, nor prevented them from being the vehi- 
cle of salvation to thousands. It is therefore not the peculiari- 
ties of the Lutherans, the Congregationali-ts. the Presbyterians, 
the Episcopalians or Methodists, "which do the good accom- 
plished by these churches,, but that amount of truth held in 
common by all. Hence this amount of common truth, ought 
always to be distinguished from the " doubtful disputations." 
and especially should be made prominent in the public exercises 
of the sanctuary. 

d) Such a creed would serve as a bond of union, between nil 
true Christians over the whole world. Doctrine is. in the 
judgment of mankind, far more important than rnode-'of gov- 
ernment. It is diversity of doctrine, even on minor points. • 
which has been adopted as the pretext for the major part of 
the divisions and contentions among Christians. The adoption 
of the same creed of fundamental- by all. without any altera- 
tion, would give prominence to their actual agreement in essen- 
tial doctrines, and thus operate as a bond of union among 
Christians. Those denominations whose standards approxi- 
mate nearest in doctrine,, do in reality cherish and exhibit more 
fellow feeling than others who agree 'in form of government, but 
diner materially in doctrine. This is exemplified in the 'inti- 
mate union and cooperation which have for a long time existed 
between the Congregational,, the Presbyterian, and the Low- 
Dutch churches of our land. Yet there have alwavs been in 



Dr. Schmucker's Appeal. 



83 



these cooperating and affiliated churches, many persons who 
differed from each other, fully as much as the creeds of anv two 
orthodox churches do. The contentions in the church about 
doctrine arise not so much from the existence of some diversity 
on nonfundamentals. as from the fact, that the majority of exis- 
ting creeds hold up this minor diversity to constant view, and 
by ranking the minor and disputed points among the doctrines 
which are the test of ecclesiastical communion, they perpetuate 
dissension by conveying and cherishing the impression, that 
these points are of vital moment. A fundamental creed would 
exert directly the reverse influence, and give prominence to 
those doctrines which are certainly true, and are not disputed 
by any acknowleged christian sect ; whilst it would implv the 
minor importance of the disputed points, and teach men to ex- 
ercise charity in regard to them. This was the character of 
the Apostles' creed and the Nicene creed, which were the only 
creeds used in the first three centuries of the church as tests ; 
and their influence as a bond of union among Christians was 
confessedly very great. Now it is a notorious fact, that all the 
Protestant churches believe every sentence in these creeds, and 
can subscribe them without renouncing a single opinion. So 
far as the sacred records inform us, the apostles themselves did 
not require half as much as is contained in these creeds. The 
doctrine on which they laid most stress, is •'■'that Jesus is the 
Son of God.'" Every spirit that confesses that Jesus Christ has 
come in the flesh is of God." ; Whosoever confesseth that Je- 
sus Christ is the son of God, God dwelleth in him and he in 
God.' ? Paul to the Romans 1 expressly says : " This is the 
word of faith which we preach, that if thou shalt confess with 
thy mouth the Lord Jesus, and shalt believe in thine heart, that 
God hath raised him from the dead, thou shalt be saved. 

Concord in fundamentals is the only doctrinal unity which 
existed among primitive Christians, and which is necessary. 
And in all probability, much greater unity in doctrine never will 
exist in the church on earth, unless God miraculously produces 
more. But there will be a much greater degree of charity and 
forbearance, and consequent unity of spirit, in the davs of mil- 
lennial glory, and the freedom of investigation and practice that 
are advocated in this appeal and would be secured by the plan 
of union proposed, will, it is believed, powerfully tend not only 
to produce that unity of spirit, but also to bring about some 



1 Romans 10: 8. 



84 Dr. Schmacker's Appeal. 

greater unity in nonfundamental points, and perhaps in the 
forms of government and worship. When Christians shall have 
lull liberty to change their opinions on minor topics, without 
the fear of prosecution, or the apprehension of popular or ec- 
clesiastical odium as the primitive Christians had, it seems nat- 
ural to expect, that they will form their opinions more exclu- 
sively on the naked evidences of the truth itself. But at pre- 
sent, the avowal of a change of opinion on some points of sec- 
tarian diversity, is in some Protestant churches connected with 
such formidable inconveniences, such as prosecution for heresy 
removal from pastoral charge, odium of the brethren etc., that 
when a man, and especially a minister, has once connected 
himself with any denomination, he finds it very difficult to en- 
gage in the investigation of these minor points of his own or 
other denominations free from extraneous bias. It may be 
said, that good men ought to rise above these influences, and be 
unbiassed by such consequences ; but it is far easier to inculcate, 
than practise this good advice. 

e) Such a creed might also be regarded as a standing testi- 
mony of the church in behalf of the truth, and against error. 
Let it not be said, that it would contain any thing which a por- 
tion of Christians regard as error ; for it is to embrace only those 
doctrines which all the so-called orthodox agree in finding in 
Scripture. Nor can it in justice be objected, that it would not 
be explicit or ample enough ; it would be far more explicit and 
five times as ample as the testimony which the church of Christ 
during the first four centuries ever bore in this way. Nor do 
we suppose, that any satisfactory reason can be. adduced to 
show, that it is the duty of one part of the church to bear testi- 
mony against those opinions of the truth of which, another part 
are " fully persuaded in their own minds " and thus to "judge 
one another," (Rom. 14: 1—8.) or that any good has ever re- 
sulted from such testimony. 

Fourth Feature. There should be free sacramental, ec- 
clesiastical and ministerial communion, among the confederated 
churches. 

The first of these elements, namely free sacramental com- 
munion, may be said already to exist among the churches. For 
by it is not intended, that the members of any branch of the 
Protestant church should forsake the sacramental ordinance of 
the house in which they statedly worship. This could be pro- 
ductive only of confusion, and eventually would create discord 



Dr. Schmucker's Appeal. 



85 



instead of union. And, the writer supposes, that throughout 
the whole of this plan there is nothing which ought to create 
disturbance or unsettle the affairs of individual congregations of 
Christians. But when members of one church are present at a 
sacramental celebration in another, a public invitation to mem- 
bers of sister churches in good standing, ought always to be 
given, as it happily is in most churches, and ought to be, as it 
now generally is, accepted. On this topic, the practice of the 
churches already coincides with our plan, and no alteration 
would be desired, excepting that the few churches which have 
not yet given this public invitation, should also adopt the prac- 
tice of their brethren. 

By ecclesiastical communion, we mean that a certificate of 
good standing in any one church should be a certain passport for 
admission to regular membership in any other. This element 
also may be said already to exist in the different branches of the 
church. Yet its real import is not always understood, nor its 
legitimate consequences followed out in practice. Christians 
should regard themselves as members of the church universal as 
well as of any particular denomination. Hence, when remov- 
ing to other places, although they naturally and properly con- 
nect themselves with their own denomination if there be a 
church of the kind in the place ; yet if there be not, they ought 
to connect themselves with any other christian church which 
comes nearest to their views of truth and duty, and in which 
they could receive and communicate the greatest amount of good. 
How melancholy is it that persons, professing to be Chris- 
tians, living in villages and neighborhoods where there is not and 
cannot be a church of their denomination, remain ten or twenty 
years, and often for life unconnected with the disciples of the 
same Redeemer around them, on account of difference on minor 
points of diversity. How still more distressing the thought that 
ministers of that blessed Saviour who prayed, that all his disci- 
ples might " be one," should sometimes confirm the prejudices 
of such individuals in the hope of some ultimate far distant gain 
to their sect ! 

By ministerial communion, we would mean that a certificate 
of good standing in the ministry of one church, ought to be a 
passport for admission to the ministerial ranks of any other 
church, if connected with a credible profession of attachment to 
the standards of government, discipline and form of worship in 
the other ; and if the judicature applied to, believe the applicant 



86 



Dr. Schmucker's Appeal. 



possessed of the qualifications, gifts and graces required by said 
standards, and calculated to be useful in the midst of them. 
This feature also exists in the practice of most of the churches. 
It is not at all unusual for ministers of the Congregational, Presby- 
terian, and Low Dutch churches to transfer their relations. Be- 
tween the Lutheran and the Moravian churches in this country 
the same is the case. Several of our most respected and use- 
ful ministers were trained in the church of the United Brethren 
and transferred their relations to our larger and more destitute 
Zion. Ministers coming with good credentials from the Evan- 
gelical church in Germany, apply indifferently either to the 
Lutheran or German Reformed church in this country, and are 
received by both. As the spirit of christian union increases, we 
suppose these cases of transfer will probably multiply ; and that 
it will cease in any case to be odious for a minister, at any time 
of life, to transfer his relations to another church either from 
want of" employment in his own, or because on more mature ex- 
amination, or observation of their practical effects, he believes 
the forms of the latter more scriptural or better calculated to ad- 
vance the kingdom of Christ. 

Ministerial communion also implies the mutual acknowledge- 
ment of each other's official character by the clergy of the con- 
federated churches. On this point it may be thought some dif- 
ficulty would exist in the minds of some of our Episcopal breth- 
ren. This difficulty, if it exist at all, must be confined to the 
high-church party, and does not. embarrass those who embrace 
episcopacy, not from the belief of its scriptural authority, but on 
the ground of expediency ; and of this class far the largest por- 
tion of that church has always been. To this class have belong- 
ed archbishop Whitgift, Dr. Willet, bishops Bilson, Morton, 
Jewell, Croft, Burnet, Dr. Whitaker, archbishops Usher, and 
Tillotson, Drs. Stillingfleet, and Hawies, Sir Peter King, and 
the venerable Dr. White, late bishop of the Episcopal church 
in Pennsylvania, as well as, if we mistake not, the great mass 
of Episcopal. divines and laity in this country. In a pamphlet 
of the last named respectable author, published many years ago, 
principally to recommend a temporary departure from the line 
of episcopal succession, on the ground that bishops could not 
then be had, he uses this language : « Now if even those who 
hold episcopacy to be of divine right, conceive the obligation to 
it not to be binding, when that idea would be destructive of 
public worship ; much more must they think so, who indeed 



Dr. Schmucker's Appeal. 



87 



venerate and prefer that form as the most ancient and eligible, 
but without any idea of divine right in the case. This the au- 
thor believes to be the sentiment of the great body of Episco- 
palians in America, in which respect they have in their favor 
unquestionably the sense of the church of England, and as he 
believes the opinion of her most distinguished prelates for pie- 
ety, virtue and abilities.'''' But we have no doubt, that even 
our high-church brethren do in spirit (though not in form) ad- 
mit the ministerial character of other clergy ; and we take plea- 
sure in being able to cite the opinion of Dr. H. U. Onderdonk, 
bishop of the Episcopal church in Pennsylvania in confirmation 
of our belief. There will therefore be little if any difficulty 
from this source. See his Tract on " Episcopacy tested by 
Scripture," p. 6. 

Fifth Feature. In all matters not relating to the govern- 
ment, discipline and forms of worship of individual churches, 
but pertaining to the common cause of Christianity, let the 
principle of cooperation regardless of sect, be adopted so far 
as the nature of the case will admit and as fast as the views of 
the parties will allow. The Scriptures present us with no ex- 
ample of regular organization for extensive benevolent opera- 
tions. The church is thus left to choose in view of the princi- 
ples of the New Testament, and the results of her own progres- 
sive experience. The forms of christian associated agency in 
the benevolent enterprises of our day, are usually distinguished 
as voluntary and ecclesiastical. This designation, however, 
seems not to be entirely accurate ; for the ecclesiastical are also 
in one sense voluntary, and the voluntary are ecclesisastical, in- 
asmuch as they are conducted by members of the christian 
church. More properly at least in reference to the subject un- 
der discussion, they might be distinguished as catholic and 
denominational. Now as the denominational are based on the 
principle of sect, which we have found so detrimental to the 
Redeemer's kingdom ; it is evident that those who would labor 
for this unity and- aid in accomplishing the Saviour's prayer, 
should so far as the nature of the case admits, prefer those cath- 
olic institutions, in which such as profess to be brethren are 
found acting out their profession. That these catholic institu- 
tions exert a most benign influence in mitigating the rigors of 
sectarian asperity and in knitting together in love the hearts of 
those engaged in them, can be doubted by no one acquainted 
with the history of the American Bible, Tract, Education and 



88 Dr. Schmucker's Appeal. 

Missionary Societies. That they are at least as efficient as the 
denom.nat.ona organizations, and have enjoyed at least as sLnal 
evidences of the divine favor, will also not be disputed. Kthe 
pa.ent or national soc.et.es be supposed to have too great a con - 
central,*, of power let coordinate branches be multipl ed and 
be as nearly independent of the parent institution as experience 
may prove to be desirable, and each branch mainly do the work 
y.th.n .its own bounds Yet the branches also shonld be catho- 
hem then structure, should embrace all such individuals and 
congregational soc.et.es within their designated bounds, as arc 
w,lhn g to cooperate among the different denominations. 

Hut it by no means follows, that denominational societies must 
of necessity be wholly sectarian in their operations. They are 

^tbnVn"^ 6 "' fUndS a J 5pIied 6Xclusive1 ^ t0 *e p. } 0 ; ! 
gation of Chnstiamty connected with the sectarian peculiarities 
of the church with winch they are connected ; when beneficia- 
ries are selected exclusively from the members of that denomi- 
nation and are sustained only when having in view the minis- 
try in that church. The spirit of catholic union leads 
rejo.ee at the progress of the Master's kingdom in any of its ac- 

anlS T> M T WilHng 10 aid M individual t° labor 
in . any portion of the Lord's vineyard, rather than that he should 
not enter the vineyard at all. Let those, therefore, who prefer 
denominational societies, and desire to promote he unity of 
Chr,st s body adopt the catholic principles of action, and enter 
into some rules of cooperation and non-interference with the 
other soc.et.es, and although not so entirely favorable to Cathol- 
icism as the purely catholic institutions, they would be hailed 
by he friends of un.on as fellow-laborers in the common cause 
of apostolic Catholicism. 

In addition to the superior tendency to union in the catholic 
or voluntary associations, they enable individual Christians 
and congregations ,n their primary capacity, themselves to ap- 
propriate then funds immediately to such purposes as they pre- 
fer, , without the intervention of ecclesiastical bodies. This may 
lead Christians generally to feel their responsibility more sens - 
bly, to inquire mto the merits of different christian enterprises 
more fully, and thus to become more deeply interested in them 
In order the more perfectly to secure to'the catholic associa- 
tions the,r ecclesiast.cal and orthodox character, it might not be 
amiss for the parent institutions and primary branches to incor- 
porate m their constitutions an acknowledgement of the Apos- 



Br. Schmucker's Appeal 89 

tohc Protestant Confession, requiring a subscription to it from 
all their principal executive officers, their beneficiaries and their 
missionaries both foreign and domestic. These societies are 
even now amply secured on this point by their regulations, 
which require, that every beneficiary shall be member 5 of some 
christian church, and that every missionary sent either into the 
domestic or foreign field, shall be in regular connection and good 
standing in the ministry of some orthodox denomination. "Still 
as the proposed creed is a catholic one, there would be a con- 
gruity in its distinctive acknowledgement by catholic societies, 
and it would tend to give still greater prominence to the com- 
mon faith. 

Sixth Feature. The Bible should as much as possible be 
made the text-book in all religious and theological instruction. 
It is incontrovertible that in consequence of the great abundance 
even of good uninspired works, the book of God in its naked 
form just as its author made it, receives less attention than it 
merits. _ We would not, of course, object to elementary books 
for the instruction of children and youth ; yet it seems" desira- 
ble, that they contain only the common ground of christian 
doctrine. Many of the books, employed in training the rising 
generation, are tinctured by sectarian peculiarities, whilst others 
are professedly sectarian, and cannot fail to leave impressions 
unfriendly to the cause of union. Every denomination must 
indeed have full liberty to use such works for purposes of in- 
struction without being upbraided : yet it cannot fail to be per- 
ceived, that the unity of Christ's body will be best subserved 
by occupying the attention of children mainly with the ground 
and common truths of our holy religion, by preferring elementary 
books of an unsectarian character, and by the early use of the 
Bible as the chief book of study and instruction. It is moreo- 
ver due to that blessed volume, that it should not only be called 
the best of books, but also treated as such : and be made use of 
on all suitable occasions, not so much with the view of estab- 
lishing, by detached quotations, positions already made out, as 
lor the analytic study of the book itself. For this cause Bible 
classes are deserving of high commendation, even admitting that 
disputed points are sometimes discussed. The scholar is still 
employed in the direct study of the word of God, and will learn 
to judge for himself. Those books of instruction, such as the 
tfible questions of the American Sunday School Union, which 



90 



Dr. Schmucker's Appeal. 



require the scholar unavoidably and constantly to refer to the 
Bible for answers, are peculiarly appropriate. 

In theological seminaries also the Bible should as much as 
possible be made the subject of direct study on all the different 
branches of theology ; and on every topic the student should 
be required to search the Scriptures for himself, and present 
the results of his examination. This course is in a greater or 
or less degree already pursued in many of our principal schools 
of the prophets. Yet it is probable, that it might be carried to 
greater extent. In Biblical History, in Doctrinal, Practical and 
Polemical Theology this plan can be employed with the utmost 
facility, and its undoubted tendency is to obliterate sectarian 
prejudices and distinctions, and to promote alike christian union 
and Bible truth. The more we can fix the attention of the 
student to the word of God, the better shall we be able to raise 
up a generation of ministers disengaged from the shackles of 
sectarianism, and firmly planted on the broad platform of the 
Bible ; men possessing the most enlarged views of the Re- 
deemer's kingdom, and ready to devise and execute millennial 
schemes for its advancement. 

( The seventh and last Feature, of union is that mis- 
sionaries, going into foreign lands, ought to use and profess 
no other than this common creed, the Apostolic Protestant 
Confession, and connect with it whatever form of church-gov- 
ernment and mode of worship they prefer. 

For the sake of our bleeding Saviour, our sectarian divisions 
ought not to be carried to heathen lands. The Protestant 
churches amount to but sixty millions out of seven hundred 
millions, the probable population of our entire globe, and ought 
not to spread the Corinthian contagion of sectarianism over the 
gentile world. In view of all the divisions and contentions, 
which sectarianism has entailed on the heritage of God, how 
much better would it be, that the disciples of the Lord, in- 
structed by the experience of three hundred years of discord in 
the household of faith, should settle down on some better plan 
for preserving the unity of the church, as her triumphs are ex- 
tending into heathen countries ! The signs of the times impe- 
riously call us to this duty ; and a more convenient season can- 
not be expected in the providence of God. Deeply impressed 
with the conviction that something can, and therefore something 
ought to be done, the writer, whose attention has for many 
years been directed to this subject, felt constrained to address 



Dr. Schmucker's Appeal. 



91 



this fraternal appeal to the American churches. Whether that 
Divine Saviour, who has promised to be with his disciples unto 
the end of the world, will incline the hearts of his children to 
heed this appeal, the future must develope. But whether or 
not, the writer feels, that he will have discharged a solemn du- 
ty, and he cannot resist the conviction that some good will ac- 
crue to the kingdom of the blessed Saviour. It is certainly 
supremely desirable that the unity of the church should be re- 
stored in christian lands, and that the sacramental host who bear 
the standard of the cross into the heathen world, should present 
an undivided front. Better that the heathen should never hear 
of Luther, and Calvin, and Arminius, and Wesley, and base 
their religion purely on the Bible, than that the sectarian divis- 
ions connected with these names should be carried among them, 
still to vex, and agitate and paralize the church. 

Whilst the entire pagan world is before them no two sects 
ought to send missionaries into the same district of country. 
Thus the immediate collision of sects would be prevented for a 
season. Yet if they take with them their extended sectarian 
creeds, it will not be long before dissenters from it, will grow 
up among their own disciples, and thus the old evil soon return. 
But if a creed covering only the common, undisputed ground 
of Christianity be taken, there will be no need of disciplining any 
but such as ought to be excluded from all christian churches, 
and therefore could not form any christian sect. And as the 
Scriptures present us with no entire detailed system of church- 
goyernment, our predilections on that subject are produced 
chiefly by the influence and example of parents and teachers, 
and there is little, very little probability of secession from any of 
the churches in heathen lands, on this ground. 

In addition to these fundamental features of the projected 
union, Christians should endeavor gradually to restore unity or 
mutual acknowledgement in name, as well as in the thing. 
Geographical names should be adopted for all catholic or vol- 
untary associations, which may be erected. In this respect the 
American Education, Tract, Bible, Missionary and other societies 
have set a noble example. Each denomination should speak 
of itself not as the church, but as a branch of the church. How 
delightful would it be, to hear Christians habitually employing 
phraseology indicative of their unity, and to hear them speak of 
The Lutheran Branch of the church, 
The Episcopal Branch of the church, 



92 



Dr. Schmucker's Appeal. 



The Presbyterian Branch of the church, 
The Methodist Branch of the church, etc. etc. 
Thus would we literally verify the declaration of the Lord's 
prophet, "And the Lord will be king over all the earth; in 
that day there will be one Lord and his name one:' Zech 14-9 
As to one Supreme Representative Body, having even limit- 
ed jurisdiction over all the confederated bodies, for which some 
may have been looking as a feature of this plan of union— there 
was none such in the apostolic age, and we need none. The 
tendency of such bodies is naturally to an increase of power— 
they are the foster-mothers of papacy, and dangerous to true 
liberty of conscience. 

Should any circumstances in the Providence of God here- 
after render it necessary, and the great body of the confederated 
denominations unite in the call, a mere advisory council might 
be convened, consisting of a small senatorial delegation, in equal 
numbers from each denomination, without legislative or judicial 
power, its advice to be confined to the general interests of the 
Redeemer s kingdom. Yet even such a council ought not to 
meet statedly nor often, and forms no part of the proposed union. 



CHAPTER V. 

The Apostolic, Protestant Confession, 

for which the reader is now prepared, is nothing more than a 
selection of such articles or parts of articles, on the topics de- 
termined by the several confessions, as are believed by all the 
so-called orthodox churches. Not a single word is altered or 
added. The authority of this confession is based on the fact 
that every sentence, every idea of it, has been sanctioned by 
one or other of the Protestant conventions that adopted the 
creeds from which the articles are selected, and by the denomi- 
nations receiving those creeds. The whole creed has therefore 
already received the ecclesiastical sanction of acknowledged 
churches. Its sanction in its present form and for the propo- 
sed purpose, it can only receive by the successive action of such 
ecclesiastical bodies, and churches and individuals as in the 
Providence of God may receive it, and publish their assent to it 
not as renouncing any of their former opinions, but as regarding 
this as the test for discipline and communion. 



Dr. SchmucJcer's Appeal. 



93 



The Apostolic, Protestant Confession. 
Part I. The Apostles' Creed. 

" I believe in God the Father Almighty, the Maker of hea- 
ven and earth : And in Jesus Christ, his only Son our Lord ; 
who was conceived by the Holy Ghost, born of the virgin Ma- 
ry, suffered under Pontius Pilate, was crucified, dead and bu- 
ried. — The third day he rose from the dead, he ascended into 
heaven, and sitteth on the right hand of God the Father Al- 
mighty, from thence he shall come to judge the quick and the 
dead. 

" I believe in the Holy Ghost, the holy catholic or universal 
church ; the communion of saints ; the forgiveness of sins ; the 
resurrection of the body, and the life everlasting." 

Part II. The United Protestant Confession. 
Art. I. Of the Scriptures. 

The Holy Scripture containeth all things necessary to sal- 
vation : so that whatsoever is not read therein, nor may be 
proved thereby, is not to be required of any man, that it should 
be believed as an article of the faith, or be thought requisite or 
necessary to salvation. 1 Under the name of the Holy Scrip- 
tures, or the word of God written, are now contained all the 
books of the Old and New Testament, which are these : 



Genesis, Nehemiah, Obadiah, 

Exodus, Esther, Jonah, 

Leviticus, Job, Micah, 

Numbers, Psalms, Nahum, 

Deuteronomy, Proverbs, Habakkuk, 

Joshua, Ecclesiastes, Zephaniah, 

Judges, Song of Solomon, Haggai, 

Ruth, Isaiah, Zechariah, 

I. Samuel, Jeremiah, Malachi, 

II. Samuel, Lamentations, Matthew, 

I. Kings, Ezekiel, Mark, 

II. Kings, Daniel, Luke, 

I. Chronicles, Hosea, John, 

II. Chronicles, Joel, Acts of the Apostles, 
Ezr a, Amos, Epistle to the Romans, 



1 Articles of the Episcopal church, Art. VI. and of the Discipline 
of the Methodist church, Art. V. 

13 



^4 Dr. SchmucJcer's Appeal. 

I. Corinthians, II. Thessalonians, I. Peter, 

II. Corinthians, I. Timothy, II. Peter 
Galatians, II. Timothy, I. John ' 
Ephesians, Titus, II. John, 
Phikppians, Philemon, HI. John, 
Colossians, Hebrews, . Jude, 

I. Thessalonians, Epistle of James, Revelation. 

_ All which are given by inspiration of God to be the rule of 
faith and life. The books commonly called Apocrypha, not 
being of divine inspiration are no part of the canon of the Scrip- 
ture. 1 r 

Art. II. Of God and the Trinity. 
Our churches with one accord teach, that there is one God, 
eternal, incorporeal, indivisible, infinite in power, wisdom and 
goodness, the creator and preserver of all things visible and in- 
visible ; and yet, that there are three persons, who are of the 
same essence and power, and are coe'ternal, the Father, the 
Son, and the Holy Spirit. 2 

Art. III. Of the Son of God and the Atonement. 
They likewise teach, that the Word, that is, the Son of God, 
assumed human nature, so that the two natures human and di- 
vine, united in one person, constitute one Christ, who is true 
God and^man ; bora of the virgin Mary ; and truly suffered, 
was crucified, died, and was buried, that he might be a sacrifice 
for the sins of men. 3 

Art. IV. Of Human Depravity. 

God having made a covenant of works and of life thereupon 
with our first parents ; they, seduced by the subtilty and temp- 
tation of Satan, did wilfully transgress and break the covenant 
byeating the forbidden fruit. 4 By this sin they fell from their 

1 Ratio Disci plinae or Constitution of the Congregational Churches, 
Art. I. § 2. 3. and Confession of the Presbyterian Church, Art. I. § 2. 
3. The Calvinistic Baptists are supposed generally to agree in the 
views of this Confession, though they have not formally adopted it : 
and the Confession of the Dutch Reformed Church is also of the same 
genera] doctrinal import. 

2 Lutheran and Moravian (United Brethren's) Confession, Art. I. 

3 Idem, Art. III. according to the translation contained in the wri- 
ter's " Popular Theology." 4 Congregational, Art. VI. 1. 



Dr. Schmucker' 's Appeal. 



95 



original righteousness and communion with God, and so became 
dead in sin. 1 They being the root of all mankind, a corrupted 
nature is conveyed to all their posterity descending from them 
by ordinary generation. 2 The condition of man after the fall 
of Adam, is such, 3 that his will is neither forced, nor by any ab- 
solute necessity of nature determined to do good or evil: 4 but 
it does not possess the power, without the influence of the Ho- 
ly Spirit, of being just before God. 5 

Art. V. Of Justification. 

We are accounted righteous before God only for the merit of 
our Lord and Saviour Jesus Christ by faith ; and not for our 
own works or deservings. 6 This faith must bring forth good 
fruits ; and it is our duty to perform those good works which 
God has commanded, because he has enjoined them, and not in 
the expectation of thereby meriting justification before him. 7 
Good works cannot put away our sins, and endure the severity 
of God's judgment. 8 

Art. VI. Of the Church. 

The visible church, which is catholic or universal under the 
Gospel (not confined to one nation), consists of all those through- 
out the world, that profess the true religion, and is the kingdom 
of the Lord Jesus Christ. Unto this catholic, visible church, 
Christ hath given the ministry, oracles and ordinances of God. 9 
For the true unity of the church, it is not necessary that the 
same rites and ceremonies, instituted by men, should be every- 
where observed. 10 The purest churches under heaven are 
subject both to mixture and error; 11 nevertheless, Christ always 
hath had and ever shall have a visible kingdom in this world to 
the end thereof, of such as believe in him and make profession 

1 Presbyterian, Art. VI. 2. 2 Congregational, Art. VI. 3. 

3 Episcopal, Art. X. 4 Presbyt. and Congreg. IX. 1. 

5 Lutheran and Moravian Gonf. Art. XVIII. 

6 Episcopal Conf. Art. XI. and Methodist, Art. IX. 

7 Lutheran and Moravian Conf. Art. VI. 

8 Methodist Discip. Art. X. and Episcopal Conf. Art. XII. 

9 Presbyterian Conf. Art. XXV. 2. 3. 

10 Lutheran and Moravian, Art. VII. 

u Presb. XXV. 3. and Cong. XXVI. 3. 



96 Dr. SchmucJcer's Appeal. 

of his name, i There is no other head of the church but the 
-Lord Jesus Christ : nor can the pope of Rome in any sense be 
the head thereof. 2 

Art. VII. Of the Sacraments, Baptism and the Lord's 
Supper. 

_ The sacraments were instituted not only as marks of a chris- 
tian profession among men ; but rather as signs and evidences 
ot the divine disposition towards us, tendered for the purpose of 
exciting and confirming the faith of those who use them. 3 
1 here be only two sacraments ordained by Christ our Lord in 
the Gospel, that is to say, Baptism and the Supper of the 
Lord. Baptism is ordained not only for the solemn admission 
ot the party baptized into the visible church; but also to be 
unto him a sign of the covenant of grace, of regeneration, of 
remission of sins, and of his giving up unto God through Jesus 
Christ, to walk in newness of life. 5 The supper of the Lord 
is not only a sign of the love that Christians ou°-ht to have 
among themselves ; but rather is a sacrament of our° redemption 
by Christ's death. 6 L 

In this sacrament Christ is not offered up, nor any real sacri- 
fice made at all, for remission of sins of the quick or dead ; so 
that the popish sacrifice of the mass, as they call it, is most in- 
jurious to Christ's one only sacrifice. 7 That doctrine which 
maintains a change of the bread and wine into Christ's body and 
blood (commonly called transubstantiation) by consecration of a 
priest, or in any other way, is repugnant not to Scripture alone, 
but even to common sense and reason. 8 The denying of the 
cup to the people, and worshipping the elements, or carrying 
them about for adoration, are all contrary to the institution of 
Christ. 9 



1 Congregational Conf. Art. XXVI. 3. 

2 Congr. XXVI. 4. and Presh. XXV. 6. 

3 Lutheran and Moravian Conf. Art. XIII. 

4 Presh. Art. XXVIL 4. and Congr. XXVIII. 4. 

5 Presb. Art. XXVIII. 1. 

6 Methodist Disc. Art. XVIII. and Episc Art. XX VIII. 

7 Presb. Art. XXIX. 2. and Cong. XXX. 2. 

8 Presb. Conf. Art. XXIX. 6. and Cong. XXX. 6. 

9 Presb. XXIX. 4. Cong. XXX. 4. 



Dr. Schmucker's Appeal. 



97 



Art. VIII. Of Purgatory, etc. 

The Romish doctrine concerning purgatory, worshipping as 
well of images as of relics, and also invocation of saints, is re- 
pugnant to the word of God. 1 

Art. IX. Liberty of Conscience. 

God alone is the Lord of conscience and hath left it free from 
the doctrines and commandments of men, which are in any 
wise contrary to his word, or beside it in matters of faith or 
worship. So that to believe such doctrines or to obey such 
commandments out of conscience, is to betray true liberty of 
conscience; and, the requiring of an implicit faith and an ab- 
solute and blind obedience is to destroy liberty of conscience 
and reason also. 2 

Art. X. Of Civil Government. 

God the supreme Lord and king of all the world, hath or- 
dained civil magistrates to be under him, over the people, for 
his own glory and the public good ; and to this end hath armed 
them with power, for the defence and encouragement of them 
that do good, and for the punishment of evil-doers. 3 The pow- 
er of the civil magistrate extendeth to all men, as well clergy 
as laity in things temporal ; but hath no authority in things 
purely spiritual. 4 Christians ought to yield obedience to the 
civil officers and laws of the land : unless they should command 
something sinful ; in which case it is a duty to obey God rather 
than man. 5 

Art. XI. Communion of Saints. 

Saints are bound to maintain an holy fellowship and commun- 
ion in the worship of God, and in performing such other spirit- 
ual services as tend to their mutual edification : As also in re- 
lieving each other in outward things, according to their several 
abilities and necessities ; which communion, as God ofTereth 
opportunity, is to be extended to all those who in every place 
call upon the name of the Lord Jesus. 6 

1 Methodist Disc. Art. XIV. and Episcopal, Art. XXII. 

2 Presb. XX. 2. 3 Cong. XXIV. ]. and Presb. XXIII. J, 
4 Episc. XXXVII. 5 Lutheran and Moravian, Art. XVI. 

6 Cong. XXVII. 2. and Presb. XXVI. 2. 



9S Dr. Schmucker's Appeal. 

Art. XII. Of the Future Judgment and Retribution. 

At the end of the world Christ will appear for judgment, he 
mil ra.se the dead., he wiU give to the pious eternaf life and 
endless joys ; but will condemn wicked men and devils to be 
punished wtthout «&» As Christ would have us to be cer- 
tainly persuaded, that there shall be a day of judgment, to de- 
ter all men from sin ; so will he have that nay unknown to 
men that they may shake off all carnal security and be always 
watchiul, because they know not at what hour the Lord will 
come, and may be ever prepared to say, Come, Lord Jesus. 
Come quickly. Amen* ' 

3Iode of Operation. 

It onlv remains that a few words be said as to the manner in 
Which this plan could with very little delay be adopted by all 
who approve of its principles and are desirous of cooperating in 
restoring unity to the bodv of Christ. 

The call of a general convention of all the friends of the 
cause would probably not be expedient nor extensively .suc- 
cessful : nor indeed is it necessary. 

I. Let the friends of union, be they benevolent individuals 
or associations, extensively circulate this appeal among the dif- 
ferent churches, ministers and laity. 

• ^\ L f the friends of the cause invite the different ecclesias- 
tical bodies to which they belong to investigate the plan, and 
so soon as they approve of it adopt it each for itself and resolve 
henceforth to act upon it. 

III. If any orthodox denomination find in it a single article 
or sentence or idea, which positively, (not by inference) teaches 
what they regard as error, let them strike it' out. and adopt the 
residue - The writer is however not aware that such a clause 
is found in it. Other denominations would then also omit it as 
a disputed point, not belonging to the common ground of Pro- 
testantism, and the residue remain as the United Protestant 
Confession, regularly adopted by the confederated denomina- 
tions. 

IV. Let vacant churches, and Christians of different denomi- 
nations^destmite villages and neighborhoods be encouraged 

1 Lutheran and Moravian Conf. Art. XVII. 

2 Presbyterian, XXXIII. 3. Congregational, XXXII. 3. 



Dr. Schmucker's Appeal. 



to unite in adopting the Apostolic Protestant Confession, and 
plan of union, and join in calling a minister of any one of the 
confederated churches. 

V. Let each of the confederated denominations and mission- 
ary societies both voluntary and denominational resolve not to 
send a minister into any village or neighborhood already ade- 
quately supplied by a minister from another branch of the union, 
but advise their members to unite with their confederated breth- 
ren in supporting the minister already stationed among them, 
or some other one of good standing in either of the confederated 
denominations, in whose support they can agree. 

VI. Whenever the confederated population of a district is 
unable to support a minister, let application be made to the 
proper officers of the missionary society of their choice, for such 
aid as they may need. 

VII. Let the education and missionary societies of the con- 
federated churches confer with each other, adopt rules of co- 
operation, and resolve with renewed ardor by the help of God 
to supply every destitute place in our land with faithful minis- 
ters, and labor with re-doubled zeal in the definite enterprise of 
sending the Gospel to every rational creature throughout " the 
field of the. world." 

This plan would tend to produce unity of spirit first, whilst 
it will prepare the way for greater unity in external forms ; if 
the Lord designs to effect it. If its prominent features were 
faithfully carried out, the Protestant church would present as 
much external unity of organization, as that of the apostolic age, 
and therefore in all probability as much as is desirable ; whilst, 
happy consummation ! the members of the Saviour's body would 
again have the same care one for another ; and whether one 
member suffer, all the members suffer with it, or one member 
be honored, all the members rejoice with it ! and the intellect of 
the christian church would no longer be expended in internal 
contentions, but all her energies be directed to the conversion of 
the world. 

In conclusion, we would commend this humble, well-meant ef- 
fort to the blessing of that divine Saviour, who has watched over 
his church amidst all the vicissitudes of her history. If this plan is 
accordant with his will, may he graciously accept and prosper 
it ; and if not, may he defeat it, and at the day of final account, 
regard with favor the upright intention from which it has ema- 
nated ! 



NOTE. 



To prevent the misapprehension of some remarks, which misht 
«herw,se naturally be regarded as allnsions to mo re ^„7e3 
it » proper to mform the reader, that the whole of the pTeTdiZ Z'- 
pea was wmtenmore than a year ago, and therefore Tprfor to ,h" e xc^ 
^ o a portion of the Presbyterian church by the last General Assem- 

dest?Sn,.o°5 th > C 7 m0n Sa " iour ' the writer feels a sincere 
denominat on ZTT^ u^l fundamentally orthodox 
7Z L u \ an0thel ' b,essed Reformation" in the entire 

addTeS* r Ch / Se ' f - , AS SUCh ' he feeIs U his Privilege and dnTy o 
I, \ 7 ] deaS t0 his P ™ tes "»'» brethren generally, on the re 
JSl d : or ought to subsist between L different portiol 

~lT2 n S tZ\ A " d he W0U ' d res P««f«"y and affectionately 
lequest them to test the sentiments advanced, not by their ecclesiastical 

e" W 'aL ttr t tbe W0 ''^° f ', lninSpired th0 "^ « ! 
I et thel ! estnnony," by the inspired rule of God's holy word. 
i.et them solemnly inqmre whether the Protestant churches orcan 
would" f 0pera,in ?° n the fully developed InMs A^Z 

would not approx.mate much nearer to the apostolic church Than 
hey now do ; whether they could not act muchmore effictotly a„d 
harmontously ,n advancing the triumphs of the cross in the heathen 
and he papal world ; and whether we might no. even hope aga.n to see 
Aedays, when surrounding observers will exclaim: "See how these 
Christians love one another ?"„ 



r 



\ 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Nov. 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 160S6 
(724)779-2111 



